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THE    REVELATION 

OF 

ST.   JOHN    THE    DIVINE 

SELF-INTERPRETED. 
A   COMMENTARY   FOR   ENGLISH   READERS. 


BY 

THE   REV.  SAMUEL   FULLER,  D.D., 

PROFESSOR   OF   THE   LITERATURE   AND    INTERPRETATION    OF  THE   HOLY 

SCRIPTURES   IN  THE   BERKELEY   DIVINITY   SCHOOL, 

MIDDLETOWN,    CONN. 


NEW   YORK: 
THOMAS     WHITTAKER, 

2  and  3  Bible  House. 

1885. 


Copyright,  1884, 
By  THOMAS  WHITTAKER. 


FRANKLIN    PRESS  I 

RAND,  AVERY,   AND   COMPANY, 

BOSTON. 


equation. 


TO   HIS    WIFE. 

CHARLOTTE  KINGMAN  GREENLEAF, 

FOR  FIFTY-FIVE  YEARS 

'HE   PARTNER   AND   HELPER   OF  HIS   LABORS   AND   STUDIES, 

THE   PAST   AND    PRESENT  LIGHT,   JOY,   AND 

LIFE  OF  HIS  STUDY  AND  HOME, 

2Tt)t!3  Uolume  is  most  fitlg  tngcribrtj  bg  tfje  Slutfjor ; 

EVER  PRAYING, 

MAY    WE    BECOME    POSSESSORS    TOGETHER    OF    THE 

GRACE   OF  ETERNAL  LIFE  IN  THE 

NEW   JERUSALEM. 


PREFACE. 


After  centuries  of  virtual  exclusion  from  the  calendar, 
the  Apocalypse  of  St.  John  is  now  inserted  in  the  Tables  of 
Lessons  of  Holy  Scripture  in  the  Book  of  Common  Prayer. 
The  last  legacy  of  Christ  to  his  church  is  beginning  to  be 
duly  appreciated.  Christians  perceive  that  the  inspired 
book,  so  long  misunderstood  and  neglected,  provides  them 
with  the  most  efficient  armor  in  their  incessant  warfare  with 
error  and  sin.  The}'  need  courage  and  hopefulness  :  the 
Apocalypse  abounds  in  these  essential  treasures. 

The  new  position  now  occupied  by  the  precious  volume 
demands  new  recognition,  and  requires,  on  account  of  the 
enriching  truths  everywhere  pervading  its  pages,  familiar 
explanations  in  order  to  render  its  obscurities  intelligible  to 
all  classes  of  readers. 

We  are  painfully  aware  that  many  Christian  people  think 
the  Book  of  Revelation  a  sealed  depository.  But  our  Lord 
himself  does  not  fasten  the  arsenal  with  a  seal.  He  ends 
each  of  his  Epistles  to  the  seven  churches  with  this  urgent 
exhortation:  "  He  that  hath  an  ear,  let  him  hear  what  the 
Spirit  saith  unto  the  churches."  He  ends  his  parables  with 
the  same  inviting  encouragement.  He  evidently  supposes 
his    "unlearned   and  ignorant"    first   disciples  can  readily 


vi  PREFACE. 


understand  these  figurative  discourses.  "  How  then  will  ye 
know  all  parables?"  (Mark  iv.  13.)  Plainly,  in  Christ's 
judgment,  the  Book  of  Revelation  is  quite  as  intelligible  as 
are  his  parables. 

The  book  itself  presumes  that  the  first  Christians  compre- 
hended its  utterances.  Without  this  presumption,  the  words 
which  now  follow  are  mockeries  :  "  Blessed  is  he  that  readeth, 
and  they  that  hear  the  words  of  this  prophecy,  and  keep 
those  things  which  are  written  therein  "  (Rev.  i.  3).  "Tes- 
tify unto  every  man  that  heareth  the  words  of  the  prophecy ' ' 
(xxii.  18). 

Since  Christ  made  the  Apocalypse  to  be  understood,  and 
since  its  first  readers  understood  it,  the  book  can  be  under- 
stood now.  Christians  of  the  nineteenth  century  can  so  far 
take  the  place  of  the  first  readers  of  the  book  as  to  "see 
with  their  eyes,  and  hear  with  their  ears,  and  understand 
with  their  heart"  (Isa.  vi.  10).  Whenever  this  possible 
internal  substitution  occurs,  the  discoveries  and  riches  will 
be  "  pearls  of  great  price  "  (Matt.  xiii.  46). 

The  Apocalypse  contains  largely  within  itself  the  means 
of  its  own  explanation.  The  very  first  voice  St.  John  hears 
—  "  What  thou  seest,  write  in  a  book,  and  send  it  unto  the 
seven  churches  which  are  in  Asia"  (i.  11)  —  reveals  Jesus 
Christ  as  their  Judge;  since  in  the  book  he  himself  there 
utters  both  approvals  and  condemnations. 

At  this  very  spot  does  the  Apocalypse  itself  open  wide  its 
own  door  of  explanation.  No  reader  is  denied  full  and  free 
entrance.  Thus,  Christ  is  Supreme  Judge  in  the  very  first 
vision  he  grants  us,  and  also  throughout  his  seven  Epistles. 

In  the  second  division  of  the  Apocalypse  (chapters  iv.-xx. 
1-10),  the  Lamb  is  co-partner  with  his  Father  in  the  throne 


PREFACE.  VII 


of  judgment  erected  at  the  beginning  of  the  division  (iv.  2), 
and  sustained  throughout  the  division.  On  this  judgment- 
throne  the  Lamb  is  ever  the  same  heart-searching  Judge, 
deciding  in  this  world  the  destinies  of  all  men,  and  acting  as 
Supreme  Judge  invisibly,  and  yet  absolutely,  so  long  as  time 
itself  shall  last. 

In  chapter  xx. 11-13,  the  Son  of  God,  even  Christ  (verse 
C),  is  the  jinal  Judge  of  all  the  risen  dead,  both  "  small  and 
great,"  whether  buried  on  the  unmeasured  surfaces  of  the 
land,  or  in  the  unfathomable  depths  of  the  sea. 

A  throne  of  judgment  does  not  exist  without  a  court  and 
its  different  actors.  In  the  second  division  of  the  book, 
where  Christ  is  the  enthroned  Judge,  the  plaintiff  before  the 
bar  of  his  judgment-seat  is  his  Church,  ever  living  by  suc- 
cession, ever  suffering,  and  ever  pleading  his  vengeance  (vi. 
9,  10)  against  all  her  enemies  in  the  present  life,  both  heathen 
and  nominally  Christian. 

The  Judgeship  of  Christ  is,  therefore,  one  of  the  strong 
keys  which  render  the  opening  of  the  many  locks  in  this 
peculiar  book  ready  and  easy.  Of  this  pervading  subject  of 
Christ's  supreme  Judgeship,  the  other  portions  of  the  volume 
are  illustrations  and  confirmations. 

Every  person  who  reads  the  Apocalypse  with  this  key  the 
book  itself  provides,  need  not  longer  think  its  pages  sealed 
and  locked  away  from  his  knowledge.  His  progress  may 
prompt  him  to  exclaim,  with  St.  Paul,  "We  are  come  unto 
Mount  Sion,  and  unto  the  city  of  the  living  God,  the  heavenly 
Jerusalem,  and  to  an  innumerable  company  of  angels,  to  the 
general  assembly  and  church  of  the  firstborn,  which  are  writ- 
ten in  heaven,  and  to  God  the  Judge  of  all,  and  to  the  spirits 
of  just  men  made  perfect,  and  to  Jesus  the  mediator  of  the 


viii  PREFACE. 


new  covenant,  and  to  the  blood  of  sprinkling,  that  speaketh 
better  things  than  that  of  Abel "  (Heb.  xii.  22-24). 

References  to  the  principles  of  the  original  language  of  the 
Apocalypse  could  not  be  wholly  avoided.  Greek  scholars 
will  appreciate  the  necessit}7.  The  swell  of  the  sea  is  always 
quickly  felt  by  the  experienced  navigator.  An  actual  voyage 
on  the  ocean  sharpens  practised  eyes  to  discern,  not  only  the 
underlying  quicksands,  but  also  the  profound  depths  no  line 
can  fathom. 

The  Greek  text  of  Westcott  &  Hort  is  used  in  this 
volume. 


CONTENTS. 


FIRST   DIVISION. 

PAGE 

Chapter  1 3 

Chapter  II 21 

Chapter  III. 53 

SECOND   DIVISION.     PART   I. 

Chapter  IV. .                95 

Chapter  V 102 

Chapter  VI 110 

Chapter  VII 124 

Chapter  VIII 133 

Chapter  IX 143 

SECOND   DIVISION.     PART   IT. 

Chapter  X 157 

Chapter  XI 165 

Chapter  XII 189 

Chapter  XIII 203 

Chapter  XIV 235 

Chapter  XV 249 

Chapter  XVI 260 

Chapter  XVLl 279 

Chapter  XVI11 294 

Chapter  XIX.  ...       * 309 

Chapter  XX 324 

THIRD  DIVISION. 

Chapter  XX.  —  continued 350 

Chapter  XXI 356 

Chapter  XXII 374 


DIVISIONS. 


The  Book  of  Revelation  separates  itself  into  three  divis- 
ions (chapter  i.  4-7). 

FIRST   DIVISION. 

The  epistles  to  the  seven  churches  (chapters  i.-iii.). 

SECOND   DIVISION. 

The  symbolic  history  of  the  Church  of  Christ  before  his 
second  advent  (chapters  iv.-xx.  10)  ;  namely,  the  various 
conflicts  and  triumphs  of  the  Church. 

The  second  division  of  the  Apocalypse  has  two  parts  :  — 

1 .  The  judgments  of  God  on  the  heathen  world  (chapters 
iv.-ix.). 

2.  His  judgments  upon  his  apostate  Church  (chapters  x.- 
xx.  10). 

THIRD   DIVISION. 

The  Church  and  the  world  of  mankind  after  the  second 
advent  of  our  Lord,  and  the  universal  judgment  (chapters 
xx.  11-xxii.). 

The  last  judgment  and  its  consequences  (chapter  xxii. 
6-20  is  a  summary  of  the  second  division). 


THE 


REVELATION  OF  ST.  JOHN  THE  DIVINE. 


FIRST   DIVISION   (Chapters  i.-iii.). 
CHAPTER  I. 

THE  PREFACE  (Yerses  1-3). 

1.  The  Kevelation  of  Jesus  Christ,  which  God  gave  him, 
to  shew  in  vision  to  his  servants  the  events  which  must 
shortly  come  to  pass :  so  in  symbols  he  signified  them  b}T 
sending  through  his  angel  to  his  servant  John. 

The  Revelation  of  Jesus  Christ :  the  revelation  of  which  he  is 
the  Author.    The  revelation  he  "  shewed  and  signified"  (verse  1). 

God:  the  Father  (see  verse  6).  "The  times  and  seasons  the 
Father  hath  put  in  his  own  power  "  (Acts  i.  7). 

To  shew  in  vision:  all  things  that  he  sow  (verse  2). 

His  servants:  Christ's  people;  my  servants  (ii.  20). 

The  events  which:  the  antecedent  (implied  in  "which")  is  em- 
bodied in  the  verb  below,  "come  to  pass." 

Must:  the  Greek  verb  denotes  objective  necessity,  created  by 
God's  purposes.  On  the  contrary,  "ought"  (St.  John  xiii.  14)  ex- 
presses the  duty  on  its  subjective  side. 

Shortly :  a  portion  of  the  events  predicted  in  the  Apocalypse 
began  to  be  fulfilled  immediately.  The  complete  fulfilment  is  even 
now  still  in  the  future. 

So:  the  Greek  particle  has  this  meaning  (xvii.  3):  "so  he  carried 
me  away." 


THE  REVELATION   OF 


He:  Christ.     "I  Jesus  have  sent  mine  angel"  (xxii.  16). 

In  symbols  he  signified  them :  the  Greek  verb  has  this  signifi- 
cation. St.  John  xii.  33,  "  signifying  what  death  he  should  die ; "  xxi. 
19,  "signifying  by  what  death  he  should  glorify  God."' 

By  sending:  the  Greek  participle,  because  following  its  verb, 
describes  manner.     "So  making  peace"  (Eph.  ii.  15)  is  an  instance. 

Angel:  Christ's  interpreting  angel  (xxii.  6,  16). 

Servant:  Christ's  prophetic  servant  (xxii.  9). 

John:  the  apostle  and  evangelist,  who,  besides  the  Book  of  Rev- 
elation, wrote  the  fourth  Gospel  and  three  Epistles  bearing  his  name. 

2.  Who  testifies  of  the  word  of  God,  even  of  the  testimony 
of  Jesus  Christ ;  that  is,  of  all  the  visions  he  saw. 

Testifies:  in  this  book.  The  narrative  aorist  tense  has  the  force 
of  the  present. 

"Who  testifies:  no  other  New-Testament  writer  but  St.  John 
applies  this  title  of  testifier  to  himself.  Whenever,  therefore,  the 
title  appears  in  any  writing,  it  designates  him  as  the  author  of  the 
writing.  He  gives  himself  this  title  (John  xix.  35,  and  1  John  i.  2). 
Its  appearance  here  (Rev.  i.  2)  identifies  him  with  John  the  apostle 
and  evangelist,  and  thus  proves  that  the  author  of  the  fourth  Gospel 
and  of  the  three  Epistles  of  St.  John  is  also  the  author  of  the  Apoc- 
alypse. 

Even:  in  the  expression,  "the  word  of  their  testimony"  (xii.  11) 
(with  this  sense,  the  word  containing  their  testimony),  the  testimony 
explains  the  preceding  phrase,  —  the  word.  Since  "  testimony"  is  ex- 
planatory in  xii.  11,  "testimony"  is  explanatory  in  i.  1;  and  even  is 
the  meaning  of  the  Greek  conjunction  between  the  two  phrases,  "  the 
word  of  God,"  and  "  the  testimony  of  Jesus  Christ." 

The  testimony  of  Jesus  Christ :  the  testimony  he  himself  gives. 
He  is  "  the  faithful  and  true  witness"  (iii.  14). 

That  is :  the  clause,  "  all  the  visions  he  saw,"  is  in  apposition  with 
the  expression,  "the  testimony  of  Jesus  Christ;"  that  is,  expresses 
this  apposition. 

The  visions  he  saw:  only  in  vision  ("I  saw  in  vision,"  ix.  17) 
did  St.  John  see  the  objects  he  describes  in  this  book. 

3.  Blessed  is  he  that  readeth,  and  blessed  are  they  that 
obe}',  the  words  of  this  prophecy,  and  keep  the  writings  in  it ; 
for  the  time  is  at  hand. 

Obey:  this  sense  of  the  Greek  verb  is  warranted  by  iii.  20,  "  hear 
[obey]  my  voice."    "He  that  readeth,"  and  "  they  that  obey,"  con- 


ST.  JOHN   THE  DIVINE. 


stitute  but  one  class  of  persons.  This  is  St.  John's  own  usage  in  the 
Apocalypse,  and  in  a  beatitude  example:  "Blessed  is  he  that  hath 
[every  one  that  hath,  all  that  have]  part  in  the  first  resurrection :  on 
such  [Greek,  these]  the  second  death  hath  no  power,  but  they  shall  be 
priests  of  God"  (xx.  6). 

This  usage,  in  xx.  6,  forbids  the  explanation  (Bible  Commentary, 
vol.  iv.  p.  499)  which,  in  i.  3,  finds  two  classes,  —  the  public  reader  of 
the  Apocalypse  in  the  days  of  St.  John,  and  the  public  hearers  of  this 
reader. 

Keep:  observe  (xii.  17). 

Writings:  the  Greek  participle  signifies  engraved,  pictured,  as  well 
as  written.  The  seven  scrolls  "written"  (v.  i.)  are  covered  with 
pictured  emblems  (vi.  1-8,  etc.). 

In  it:  in  this  prophecy,  in  this  prophetical  book. 

For :  gives  the  reason  for  reading,  obeying,  and  holding  fast  the 
new  revelations ;  namely,  the  time  of  their  fulfilment  is  fast  approach- 
ing ;  obedience  will  soon  be  rewarded;  negligence  will  soon  be  pun- 
ished. 

The  time:  when  the  prophecies  of  the  Apocalypse  will  begin  to 
be  fulfilled  (1  Pet.  iv.  17). 

At  hand:  is  coming  near.  The  first  time  Christ  appears  in  the 
Apocalypse,  he  appears  as  a  judge  (i.  10-18).  With  his  appearance, 
then,  his  rewards  and  punishments  in  this  life  also  begin  to  appear, 
and  continue  to  appear  throughout  the  second  division  of  this  book. 

THE   PROLOGUE  (Verses  4-8). 

This  portion  summarizes  the  contents  of  the  entire  book, 
by  the  following  threefold  division  :  — 

(1)  The  seven  churches,  which  represent  the  church  univer- 
sal (verse  4,  first  clause^. 

(2)  The  love  of  Christ,  in  the  Apocalypse  (verses  4-6). 

(3)  The  justice  of  Christ,  in  the  Apocalypse  (verses  7,  8). 
The  mention  of  Christ's  love  here  precedes  the  mention  of 
his  justice,  to  assure  us  that  "  mercy  rejoiceth  against  judg- 
ment "  (Jas.  ii.  13). 

The  prologue  is  to  be  explained,  so  far  as  possible,  by  the 
Apocalypse  itself. 


4.  John  to  the  seven  churches  which  are   in  Asia :  Grace 
be  unto  you,  and  peace,  from  him  who  is,  and  who  was,  and 


THE  REVELATION   OF 


who  is  to  come  ;  and  from  the  seven  Spirits  which  are  before 
his  throne. 

(1)  Seven:  Ephesus  (ii.  1),  Smyrna  (8),  Pergamos  (12),  Thyatira 
(18),  Sardis  (iii.  1),  Philadelphia  (7),  Laodicea  (14;  i.  11). 

Besides  the  seven  churches  enumerated  (i.  11),  there  were  certainly, 
in  Asia,  three  others:  Colosse  (Col.  i.  1),  Miletus  (Acts  xx.  17),  Hie- 
rapolis  (Col.  iv.  13). 

As  seven  is  a  complete  number  (Gen.  vii.  2),  the  seven  churches  of 
Asia  are  representative,  in  their  circumstances  and  character,  of  the 
"church  universal,"  called  "the  churches"  (Rev.  ii.  7,  17,  29;  iii.  6, 
13,  22;  xxii.  16). 

Asia:  Proconsular  Asia  (of  which  Ephesus  was  the  capital),  com- 
prehending the  western  provinces  of  Mysia,  Lydia,  Caria,  and  part 
of  Phrygia. 

(2)  Grace :  the  divine  love  manifesting  itself  to  man. 
Peace :  the  state  resulting  from  the  reception  of  this  love. 
Who  is:  the  Self-existent  (Exod.  iii.  14).     Here,  God  the  Father. 
Who  was:  the  Eternal  in  the  past,  "from  everlasting"  (xi.  15, 

17;  Ps.  xciii.  2). 

Who  is  to  come :  to  judgment.  This  is  the  explanation  given  by 
verse  7,  "He  comes  with  clouds"  (xxii.  7,  12,  20). 

Who  is  coming  continually  in  this  world,  both  to  reward  and  to 
punish.  He  is  thus  exhibited  in  the  first  and  second  divisions  of  the 
Apocalypse,  as  the  present  Judge  and  Ruler  of  the  world  of  mankind. 

In  verse  5,  the  Son  of  God  is  associated  with  the  Father  and  Holy 
Spirit. 

The  seven  Spirits :  since  the  seven  Spirits  are  the  equivalent  of 
the  personal  Holy  Spirit  (ii.  7,  etc.),  they  must  denote  the  Holy  Spirit 
in  his  various  manifestations. 

Thus,  St.  John  invokes  grace  and  peace  from  the  three  Persons  of 
the  adorable  Godhead. 

Before  the  throne :  in  verse  6,  the  seven  Spirits  are  "  sent  forth 
into  all  the  earth;"  they  are  therefore  "  before  the  throne,"  because 
they  are  in  readiness  to  be  sent  into  the  hearts  of  all  men. 

5.  And  from  Jesus  Christ,  the  faithful  witness,  the  firstborn 
from  the  dead,  and  the  ruler  of  the  kings  of  the  earth.  Unto 
him  who  loves  us,  and  washes  us  thoroughly  from  our  sins  by 
his  own  blood. 

Faithful:  trustworthy  (1  John  i.  9). 

The  firstborn  from  the  dead :  St.  Paul  explains  this  appellation 


ST.   JOHN   THE  DIVINE. 


of  Christ  when  he  calls  him  "the  firstfruits"   (1  Cor.  xv.  20)  "of 
them  that  are  now  sleeping  in  Jesus"  (1  Thess.  iv.  14). 

Of  all  human  beings,  our  risen  and  ascended  Messiah  is  the  only 
one  who  as  yet  hath  bodily  immortality  (1  Tim.  vi.  16).  That  "im- 
mortality "  in  this  place  is  only  bodily,  is  certain  from  1  Cor.  xv.  53, 

54,  where  "immortality"  must  be  solely  bodily,  because  contrasted 
with  "mortal"  and  "corruptible,"  and  with  bodily  "death"  (verses 

55,  56). 

"Immortality"  (Rom.  ii.  7)  has  the  same  meaning.  Bodily  im- 
mortality is  the  special  object  of  St.  Paul's  constant  desire  (Phil, 
iii.  11). 

The  Ruler:  Jesus  Christ  is  the  Supreme  Ruler  of  all  kings  and 
nations  (Matt,  xxviii.  18;  1  Tim.  vi.  15).     No  pope  can  be  this  ruler. 

The  present  love  of  Christ  is  his  perpetual  legacy  and  gift  to  his 
Church,  and  its  unceasing  fruition  and  enrichment  (John  xiii.  1). 

Loves  us,  and  washes  us  thoroughly  from  our  sins :  the  Greek 
tenses  here  describe  present  actions.  The  Revision,  1881,  has  "  loosed 
us."  But  nowhere  in  Bible  Greek  is  "loosed"  used  with  sins. 
"  Wash"  is  repeatedly  so  connected  (John  xiii.  10;  1  John  i.  7;  Heb. 
x.  22).  Usage  is  often  of  greater  authority  than  manuscripts,  and  f 
must  be  here.  The  Vulgate  has  lavit,  "washes"  (Gnomic  "per- 
fect"). 

Thoroughly :  out  of,  is  the  meaning  of  the  Greek  preposition. 

By :  the  Greek  preposition  is  instrumental ;  required  by  Heb.  x. 
22,  "  washed  with." 

Blood:  shed  blood.     "  My  blood  shed"  (Matt.  xxvi.  28). 


6.  And  makes  us  a  kingdom,  priests  unto  God,  even  his 
Father.  To  him  the  glory  and  the  power  due,  for  ever  and 
ever.     Amen. 

Makes:  "loves"  (verse  4)  imparts  its  own  present  time  to 
"  makes;"  makes  us,  forms  us  into. 

A  kingdom:  a  spiritual  kingdom  (John  xviii.  36). 

Priests :  even  priests.  In  verse  10,  the  Greek  demands  this  trans- 
lation: "Unto  our  God  a  kingdom,  even  priests."  Both  in  i.  6,  and 
v.  10,  the  word  "priests"  is  explanatory.  "A  kingdom  of  priests" 
(Exod.  xix.  6) ;  that  is,  devoted  to  God's  service. 

St.  Peter  defines  the  nature  of  this  priesthood,  making  it  spiritual, 
like  the  kingdom;  "  a  holy  priesthood,  to  offer  up  spiritual  sacrifices  " 
(1  Pet.  ii.  5).  Neither  the  kingdom  nor  the  priesthood,  in  Rev.  i.  5, 
is  external.  St.  John  does  not  here  create  and  authorize  laymen  and 
lay-women  to  be  literal  priests  in  the  church  of  Christ. 


THE  REVELATION   OF 


Unto  God,  even  his  Father :  Granville  Sharp,  1790,  thus  de- 
scribes the  usage,  when,  in  the  New  Testament  the  conjunction  and, 
becomes  even :  — 

"  When  two  or  more  personal  nouns  of  the  same  gender,  number, 
and  case  are  connected  by  the  copulative  and,  if  the  first  has  the  defi- 
nite article,  and  the  second,  third,  etc.,  have  not,  they  both  relate  to 
the  same  person."  —  Aybe,  Introduction  Old  Testament,  p.  216. 

"God,  even  the  Father  of  our  Lord  Jesus  Christ"  (Rom.  xv.  6; 
also  2  Cor.  i.  3;  Eph.  i.  3,  Greek). 

The  English  Version  thus  recognizes  the  usage,  and  anticipates 
Granville  Sharp's  rale  by  more  than  one  hundred  and  fifty  years. 

Amen:  St.  John's  affirmation  and  prayer.     So  be  it. 


7.  Behold,  he  cometh  with  the  clouds,  and  every  eye  shall 
see  him  ;  even  all  they  who  are  piercing  him :  and  all  the 
tribes  of  the  earth  shall  wail  because  of  him.     Yea,  Amen. 

(3)  Behold:  let  every  hearer  consider  the  present  subject  with 
personal  interest. 

He  :  who  loves  us  (verse  5). 

Cometh:  quickly  (ii.  5,  16;  iii.  11;  xxii.  7,  12,  20),  to  administer 
justice.  The  reference  here  is  not  to  the  last  and  universal  judg- 
ment-day, at  Christ's  second  and  final  advent. 

With  the  clouds:  of  punishment  (xiv.  14-16).  The  imagery 
is  from  a  thunder-storm,  and  describes  Christ's  present  judgments. 
From  thunder-clouds  God  "scatters  and  discomfits,"  in  King  David's 
time  (Ps.  xviii.  10-14). 

"  The  Lord  rideth  upon  a  swift  cloud,  and  shall  come  into  Egypt. 
The  Lord  shall  smite  Egypt"  (Isa.  xix.  1,  22). 

Into  Egypt  Jehovah  came  with  a  single  cloud  of  punishment.  In 
Rev.  i.  7,  the  Lord  Jesus  Christ  is  in  this  world  continually  coming 
with  many  punitive  clouds.  The  plural  here  denotes  an  indefinite 
number. 

Every  eye:  eye  for  the  person  who  sees.  "No  eye  [no  person1 
pities  him"  (Ezek.  xvi.  5).     Every  person;  that  is,  all  persons. 

Shall  see :  shall  perceive  with  the  mind :  — 

(a)  by  faith.     "Seeing  him  who  is  invisible"  (Heb.  xi.  27). 

(6)  by  the  judgment.  "  I  perceive  that  thou  art  in  the  gall  of  bit- 
terness "  (Acts  viii.  23).     "  Ye  see  that  a  man  is  justified  "  Jas.  ii.  24. 

(c)  by  consciousness.  "I  see  another  la,w  in  my  members  "  (Rom, 
vii.  23. 


ST.    JOHN    THE   DIVINE.  9 

Rev.  vi.  15,  16,  afford  an  illustration  of  mental  seeing,  and  a  ful- 
filment of  the  prediction,  "Every  eye  shall  see  him." 

Him:  Christ,  as  Judge.  "  In  righteousness  doth  he  judge"  (xix. 
11). 

Even  they  who  are  piercing  him:  this  clause  explains  the 
clause  immediately  preceding.  Even  they  who  are  piercing  Christ 
shall  see  their  guilt  and  danger. 

All  they  who:  the  Greek  of  Acts  x.  41,  47,  requires  this  trans- 
lation. 

Are  piercing:  this  verb  first  occurs  in  Zech.  xii.  10,  where  it  is, 
according  to  John  xix.  37,  a  prediction  of  the  piercing  of  our  Lord's 
hands  and  feet  (Ps.  xxii.  16)  when  he  was  nailed  to  the  cross,  and 
was  thus  crucified  and  cursed  for  our  sins  (Gal.  iii.  13).  Only  his 
hands  and  feet  were  pierced  in  his  crucifixion.  The  Roman  sol- 
dier did  not  pierce  his  side.  The  Greek  verb  translated  "pierced" 
(John  xix.  34)  appears  in  Bible  Greek  in  only  one  other  place  (Ecclus. 
xxii.  19),  where  it  describes  a  prick  in  a  man's  eye,  and  this  so  slight 
that  it  does  not  bring  blood,  but  merely  "tears."  A  spear-stroke  of 
this  mildness  could  not  have  entered,  much  less  "pierced,"  our 
Saviour's  dead  and  stiffened  side. 

St.  Paul  explains  the  nature  of  the  piercing  of  which  St.  John 
speaks  (Rev.  i.  7).  "  They  crucify  to  themselves  the  Son  of  God 
afresh"  (Heb.  vi.  6).  A  "fresh  crucifixion"  can  be  only  in  the 
spirit  and  intention  of  the  crucifier.  This  "  fresh  crucifixion  "  is  such 
hatred  of  Christ  as  would  lead  its  possessor,  could  the  mad  scene  be 
repeated,  to  shout  with  the  Jewish  rabble,  "Crucify  him,  crucify 
him!"  (Mark  xv.  13,  14.) 

Very  many  are  always  thus  piercing  Christ,  and  "putting  him  to 
an  open  shame,"  in  every  period  of  the  world's  history,  and  in  every 
place  where  he  is  now  preached  as  the  only  Saviour  of  lost  men. 

All  the  tribes  of  the  earth:  in  contrast  with  the  "twelve  tribes 
of  the  children  of  Israel"  (vii.  4),  the  representatives  of  the  Chris- 
tian Church;  and  therefore  "all  the  tribes  of  the  earth"  is  another 
name  for  "  the  world  lying  in  wickedness"  (1  John  v.  19). 

"  The  earth"  is  often,  in  the  Bible,  the  synonyme  of  depravity  and 
wickedness.     "He  that  is  of  the  earth  is  earthly"  (John  iii.  31). 

Shall  wail:  shall  beat  themselves  through  grief;  shall  mourn 
most  bitterly.  "  In  that  day  shall  there  be  a  great  mourning  in  Jeru- 
salem, as  the  mourning  of  Hadadrimmon  in  the  valley  of  Megiddon  " 
(Zech.  xii.  11),  when  the  good  king  Josiah  was  killed  in  battle  (2 
Chron.  xxxv.  20-25). 

Because  of  him:  from  regard  for  Christ:  — 

(a)  regard  for  his  love  (verses  5,  6).     "We  love  him  because  he 


10  THE  REVELATION   OF 

first  loved  us"  (1  John  iv.  19).  "The  love  of  Christ  constraineth 
us"  (2  Cor.  v.  14). 

(b)  regard  for  his  justice.  "The  great  day  of  his  wrath  is  come, 
and  who  shall  be  able  to  stand?  "  (Rev.  vi.  17.) 

Yea,  Amen:  in  St.  John's  double  affirmation  and  prayer,  "  Yea" 
translates  a  Greek  affirmation;  "Amen"  translates  a  Hebrew  affirma- 
tion. 

The  language  of  this  verse  7  predicts  the  great  success  of  the  gospel 
of  Christ  in  this  world.  His  lif ting-up  draws  all  men  to  him  (John 
xii.  32).  He  designs  his  judgments  for  our  reformation.  He  chas- 
tens us  "for  our  profit "  (Heb.  xii.  10).  This  declaration  is  confirmed 
by  experience.  "  Before  I  was  afflicted  I  went  astray,  but  now  have 
I  kept  thy  word"  (Ps.  cxix.  67). 

8.  I  myself  am  the  Alpha  and  the  Omega,  saith  the  Lord 
God,  who  is,  and  who  was,  and  who  is  to  come,  the  Almight}*. 

The  Alpha  and  the  Omega:  the  first  and  last  letters  of  the  Greek 
alphabet  are  (verse  11)  explained  as  meaning  "  the  first  and  the  last," 
and  are  therefore  designations  of  eternity.  In  verse  11,  "Alpha" 
and  "  Omega  "  are  appellations  of  the  Son  of  God.  In  verse  17,  "  the 
first  and  the  last"  are  also  appellations  of  the  Son. 

Alpha  and  Omega  occur  elsewhere  in  the  Apocalypse  only  xxi.  6, 
and  xxii.  13. 

In  xxi.  6,  "I  am  Alpha  and  Omega,  the  beginning  and  the  end," 
the  promise,  in  the  same  verse,  "I  will  give  unto  him  that  is  athirst 
of  the  fountain  of  the  water  of  life  freely,"  connects  this  verse  with 
vii.  17,  "  The  Lamb  shall  lead  them  unto  living  fountains  of  waters; " 
and  thus  decides  that  the  Alpha  and  the  Omega  of  xxi.  6  is  no  other 
than  the  Lamb. 

Equally  certain  is  it  that  Alpha  and  Omega  (xxii.  13)  designates 
the  Son  of  God.  The  immediate  context  establishes  this  certainty: 
"  I  come  quickly,"  verse  12  ;  "I  am  Alpha  and  Omega,"  verse  13. 

Thus  complete  is  the  proof  that  the  appellation  Alpha  and  Omega 
(Rev.  i.  8)  designates  the  Son  of  God,  and  not  the  Father.  Four  times 
only  does  the  appellation  occur  in  the  Apocalypse.  Three  times  the 
appellation  designates  the  Son  of  God.  As  these  places  follow  Rev. 
i.  8,  they  are  not  only  all  the  places  which  can  possibly  define  this 
verse  8,  but  they  are  the  explanations  and  definitions  St.  John  himself 
creates  and  authorizes. 

The  Lord  God :  Lord  means  Supreme  Ruler.  God  is  thus  defined 
by  St.  John :  "  God  is  light,  and  in  him  is  no  darkness  at  all "  (1  John 
i.5). 


ST.   JOHN   THE   DIVINE.  11 

Almighty ;  all-powerful.  "  All  power  is  given  me  "  (Matt,  xxviii. 
18). 

The  several  divine  appellations  —  all  of  which  are  ascribed  to  the 
Son  of  God  —  magnify  his  Deity,  and  render  it  absolute. 


THE  FIRST  VISION  ST.   JOHN  HAS   OF  JESUS   CHRIST 

(i.  9-iii.  22). 

The  vision  consists  of — 

(1)  The  manifestation  of  Jesus  Christ  to  St.  John  (i. 
9-20) . 

(2)  The  epistles  to  the  seven  churches  of  Asia  (chapters 
ii.,  iii.). 

9.  I  John,  myself,  your  brother  and  joint  partaker  in  the 
tribulation  and  kingdom  and  patience  in  Jesus,  was  for  a 
time  in  the  island  which  is  called  Patmos,  for  the  word  of 
God,  even  the  testimony  concerning  Jesus. 

John  myself:  the  very  John  to  whom  Jesus  Christ  gave  the  rev- 
elation (verse  1).  He  is  about  to  describe  the  circumstances  of  the 
revelation,  and  the  prophetic  commission  he  received  from  Christ 
with  it. 

Your  brother:  St.  John  and  the  members  of  the  seven  churches 
form  a  Christian  brotherhood,  because  they  are  all  animated  by  the 
same  spiritual  life  Christ  gives  all  his  people. 

Joint  partaker:  in  the  tribulation  Christians  are  now  enduring. 
It  is  a  time  of  persecution  by  the  Roman  government  (ii.  13) ;  and  St. 
John,  banished  to  Patmos  because  he  is  a  Christian,  is  a  fellow- 
sufferer. 

The  tribulation:  because  the  article  the  unites  the  three  nouns 
—  "tribulation"  and  "kingdom"  and  "patience" — in  one  group, 
they  constitute  the  common  allotment  of  Christians  at  the  time. 

And  kingdom:  because  himself  a  spiritual  king,  St.  John  is  en- 
during the  distress  inherent  in  Christ's  kingdom.  "In  the  world  ye 
shall  have  tribulation"  (John  xvi.  33). 

And  patience :  tribulation  not  only  demands,  but  also  works  out,  , 
patience  (Rom.  v.  3).     Patience  itself  inherits  God's  promises  (Heb. 
vi.  12). 

In  Jesus:  in  the  fellowship  of  Jesus  (1  Cor.  i.  9).  The  participa- 
tion of  the  life  of  Christ  involves  the  participation  of  his  sufferings 
(John  xv.  20;  1  Pet.  iv.  13). 


12  THE  REVELATION   OF 

Was  for  a  time :  the  Greek  verb  sometimes  describes  temporary 
being. 

The  time  was  about  A.D.  95. 

Patmos :  a  rocky  island  in  the  iEgean  Sea,  about  thirty  miles  in 
circumference,  and  about  forty  miles  from  the  mainland,  and  the 
mouth  of  the  river  Meander  and  the  city  Miletus. 

The  Apostle  John  was  banished  to  this  island  by  the  Emperor  Do- 
mitian,  A.D.  81-96.  The  Emperor  Nerva  restored  him  to  Ephesus, 
A.D.  96. 

Even :  see  i.  2. 

10.  I  was  in  the  Spirit  on  the  Lord's  day,  and  I  heard 
behind  me  a  great  voice  as  of  a  trumpet. 

Was  in  the  Spirit:  was  entranced  by  the  Spirit  (Acts  xxii.  17). 
In  a  trance  saw  a  vision  (xi.  5). 
The  Lord's  day : 

(1)  Our  Lord  rose  from  the  dead  on  the  first  day  of  the  week 
(Matt,  xxviii.  1). 

(2)  Tbe  first  Christians  celebrated  the  Lord's  Supper  on  the  first 
day  of  the  week  (Acts  xx.  7j. 

(3)  Chrysostom  testifies  that  this  first  day  —  mentioned  Acts  xx. 
7  —  is  the  Lord's  day.  —  Wordsworth,  in  loco. 

(4)  "  The  Son  of  man  is  Lord  of  the  sabbath  "  (Mark  ii.  28). 

(5)  The  word  "Lord,"  in  the  expression  "Lord's  day,"  is,  in  the 
Greek,  an  adjective,  and  denotes  proprietorship.  The  first  day  of 
the  week  is  the  Lord's  day,  because  it  belongs  to  him.  He  made  the 
day  what  it  now  is.  He  changed  the  sabbath  from  the  seventh  day  of 
the  week  to  the  first  day. 

There  are  intimations  in  the  Bible  why  the  manifestation  of  the 
Son  of  man  to  St.  John  occurred  on  the  Lord's  day:  — 

(1)  He  thus  recognizes  and  honors  his  own  day. 

(2)  The  sabbath  is  an  institution  of  blessing  (Exod.  xx.  11). 

(3)  To  the  Jews,  the  seventh  day  was  a  season  of  instruction  and 
illumination  from  God.  "  Moses  of  old  time  hath  in  every  city  them 
that  preach  him,  being  read  in  the  synagogues  every  sabbath  day" 
(Acts  xv.  21). 

(4)  On  the  sabbath  day  our  Lord  revealed  himself  to  the  Jews  as 
God's  anointed  messenger  (Luke  iv.  18). 

(5)  In  his  manifestation  to  St.  John,  our  Lord  is  a  Revelator. 

(6)  In  selecting  his  own  day  as  the  time  of  his  manifestation,  our 
Lord  not  only  recognizes  and  honors  the  day,  but  also  perpetuates 
the  purpose  of  the  sabbath  as  a  season  of  blessing,  and  repeats  the 


ST.   JOHN   THE   DIVINE.  13 

illumination  he  grants  the  Nazarenes  in  their  synagogue,  by  new- 
revelations  to  his  servant  John. 

Behind  me:  the  terrors  of  the  vision  are  presented  gradually 
(Ezek.  iii.  12).  Were  the  trumpet-voice  in  front  of  St.  John,  his 
sight,  as  well  as  hearing,  would  be  addressed,  and  produce  an  effect 
beyond  all  endurance. 

Trumpet:  heralds  the  infliction  of  judgments  (viii.  13).  With 
trumpet-voice  God  spake  terrors  from  Mount  Sinai  (Exod.  xix.  19). 

11.  Saying,  The  sight  thou  art  seeing  write  in  a  book,  and 
send  it  by  the  hand  of  messengers  to  the  seven  churches 
which  are  in  Asia  ;  to  Ephesus,  and  to  Smyrna,  and  to  Per- 
gamos,  and  to  Thyatira,  and  to  Sardis,  and  to  Philadelphia, 
and  to  Laodicea. 

Art  seeing:  in  the  vision  now  beginning,  and  in  the  visions 
following. 

Book:  volume;  a  book  was,  in  the  time  of  St.  John,  a  rolled  scroll 
(Luke  iv.  17). 

By  the  hand  of  messengers :  this  is  implied  from  Isa.  xxxvii.  14. 

A  separate  scroll  was  sent  to  each  of  the  churches. 

12.  And  I  turned  to  see  the  voice  which  was  speaking  to 
me,  and  when  I  turned  I  saw  seven  golden  lamp-stands. 

Voice :  for  the  speaker  (iv.  1).  "  There  came  a  voice  to  him,  Rise, 
Peter;  kill  and  eat.     But  Peter  said,  Not  so,  Lord"  (Acts  x.  13,  14). 

Lamp-stands:  each  lamp-stand  was  like  the  original  golden  candle- 
stick, with  its  seven  bowls  or  lamps  on  seven  branches  from  the  main 
stem  (Exod.  xxv.  31,  32;  Zech.  iv.  2).  The  lamp  holding  the  oil  was 
somewhat  like  a  flattened  bottle,  with  the  wick  issuing  from  the  neck. 

In  this  verse  the  seven  lamp-stands  are  symbols  of  the  seven 
churches  of  Asia.  Each  church  is  a  lamp-stand  lighted  by  Christ 
to  shed  abroad  his  revealed  light  (Matt.  v.  14;  Phil.  ii.  16). 

VISION  OF  THE  SON  OF  MAN  (Verses  13-16). 

The  shining  constellations  in  the  sky  at  night  guided  the 
ancient  mariners  safety  in  their  devious  and  perilous  voyages. 
The  bright  and  illuminating  symbols,  with  which  the  Holy 
Spirit  by  St.  John  fills  the  Apocalyptic  heaven  of  prophecy, 
are  our  beckoning  constellations  on  the  dangerous  voyage 
of   our   present   inquiries.      These   prophetic   symbols   will 


14  THE  REVELATION   OF 

surely  conduct  us  to  the  calm  and  blissful  "haven  where 
we  would  be,"  on  these  two  practicable  conditions:  (a) 
Find  the  position  and  design  of  each  enlightening  star ;  (6) 
Follow  the  radiant  path  the  sparkling  gem  traces  for  our 
footsteps. 

13.  And  in  the  midst  of  the  lamp-stands  a  Person,  like  the 
Son  of  man,  clothed  with  a  garment  falling  to  the  feet,  and 
girded  close  to  the  breasts  with  a  golden  girdle. 

In  the  midst:  the  seven  golden  lamp-stands  encircle  the  likeness 
of  the  Son  of  man.  All  are  under  the  searching  glance  of  his  eyes  of 
fire. 

Like :  the  person  in  the  vision  seen  by  St.  John  is  merely  like  the 
Son  of  man.  The  Son  of  man  is  not  actually  present.  The  sym- 
bolic description  of  the  Son  of  man,  chapter  i.,  does  not  exhibit  his 
person  as  he  really  now  exists.  His  head  is  not  actually  white, 
neither  his  eyes  nor  his  feet  are  real  lightning-flashes;  his  tongue 
is  not  a  real  sword ;  his  voice  is  not  actually  like  the  deafening  roar 
of  the  restless  ocean. 

The  non-reality  of  symbols  must  be  our  constant  guide  in  the 
interpretation  of  this  book  of  visions. 

Likeness  (not  sameness,  identity)  is  the  characteristic  of  all  the 
exhibitions  in  the  Apocalypse.  The  neglect  of  this  fact  is  the  cause 
of  very  many  of  the  erroneous  interpretations  of  the  book.  The 
observance  of  the  fact  will  insure  correct  explanations. 

Son  of  man:  (1)  this  expression,  though  without  the  article  in 
the  Greek,  is  not  a  Son  of  man,  but  is  the  Son  of  man ;  for  the  per- 
son here  called  in  Greek,  Son  of  man,  is  in  ii.  18  "  the  Son  of  God." 
Son  of  man  (i.  13)  and  the  Son  of  God  (ii.  18)  are  the  same  person. 
Because  he  is  the  Son  of  God,  (a)  he  is  not  a  Son  of  man,  but  the 
Son  of  man:  (b)  he  is  not  human,  but  is  divine. 

(2)  Greek  words  indicating  likeness  omit  the  article  from  the  words 
which  follow,  and  yet  the  article  must  be  expressed  in  English.  In 
i.  15,  "  as  the  voice  of  many  waters  "  is  in  Greek  thus:  "as  voice  of 
many  waters."  This  usage  of  comparative  words  requires  us  to 
translate  the  exact  Greek,  "  like  Son  of  man,"  "  like  the  Son  of  man." 
No  Greek  would  here  translate,  "  a  Son  of  man." 

Clothed  -with  a  garment  falling  to  the  feet :  in  the  following 
description,  each  member  of  the  person  of  our  Lord  exhibits  a  differ- 
ent attribute  of  his  divine  nature,  or  performs  a  different  action  of 
almighty  power. 


ST.   JOHN    THE   DIVINE.  15 

Clothed:  self-clothed.  This  is  the  peculiar  sense  of  the  Greek 
verb. 

The  Greek  here  identifies  the  imagery  with  Ezek.  ix.  2,  "Six  men 
came,  every  man  a  slaughter  weapon  in  his  hand;  one  man  among 
them  clothed  with  linen,  with  a  writer's  inkhorn  by  his  side." 

In  Lev.  xvi.  4,  the  "  linen  coat"  worn  by  Aaron  is  the  inner  tunic, 
because  it  is  the  first  garment  put  upon  him.  The  garment,  there- 
fore, seen  by  St.  John  on  the  person  of  our  Lord,  is  referable  to  the 
inner  tunic  worn  by  the  Aaronic  high  priest,  and  is  a  sacerdotal  dress. 
It  is,  however,  a  robe,  either  priestly  or  royal. 

The  nature  of  the  garment  worn  here  by  our  Lord  indicates  his 
purpose.  He  appears,  not  for  the  display  of  kingly  power,  but,  like 
EzekiePs  clerical  scribe  with  an  inkhorn  at  his  side  and  a  slaughtei 
weapon  in  his  hand,  to  record  sins,  and  to  execute  judgments. 

Girded  close  to  the  breasts  with  a  golden  girdle :  the  dative 
case  in  the  Greek,  indicating  the  closeness  of  the  girdle  to  the  breasts 
shows  both  the  width  and  the  strength  of  the  girdle,  and  also  the 
strength  and  power  of  our  Lord  the  wearer. 

14.  And  his  head,  even  his  hairs  were  white  as  it  were 
white  wool,  as  snow,  and  his  sight  swift  as  lightning. 

White :  shining  white. 

The  whiteness  denotes  great  age.  "The  Ancient  of  days"  (Dan. 
vii.  9).  The  imagery  in  this  verse  is  taken  from  the  prophet  Daniel; 
and  not  from  Matt.  xvii.  2,  Mark  ix.  3,  as  there  our  Lord's  head  is  not 
mentioned.  The  whiteness,  by  being  threefold  (white,  white  wool, 
snow),  is  greatly  intensified,  and  denotes  unlimited  age,  even  eter- 
nity. 

"The  eyes"  here  is  another  expression  for  sight  (Mark  xii.  11). 
Flame  of  fire  is  lightning  (Ps.  civ.  4). 

15.  And  his  feet,  as  on  fire  in  a  furnace,  swift  like  the 
flashing  lightning ;  and  his  voice  as  the  voice  of  man}' 
waters. 

"Fire"  and  "  burned"  (English  Version)  are  synonymes.  For  this 
reason,  the  last  clause  of  verse  14  and  the  first  clause  of  verse  15 
form  a  synonymous  parallelism.  Since  a  flame  of  fire  (verse  14)  is 
swift  lightning;  swift  lightning,  resembling  "fine  brass,"  that  is, 
"polished  [flashing]  brass"  (Dan.  x.  6),  is  also  intended  (verse  15), 
because  the  two  clauses  are  synonymous. 

Rev.  x.  1  confirms  the  explanation  of  "fine  brass"  we  have  just 
given.     The  mighty  angel  (x.  1),  who  is  a  symbol  of  Christ,  has  feet 


16  THE  REVELATION   OF 

which  are  "as  pillars  of  fire;  "  that  is,  are  like  the  straight  and  bril- 
liant white  lines  of  flashing  lightning  on  a  thunder-cloud.  These 
lightning-figures  represent  the  feet  as  moving  with  inconceivable 
swiftness. 

"Fine,"  refined;  as  silver  and  gold  in  the  fire  (Zech.  xiii.  9). 

The  voice  of  mighty  -waters :  the  roar  of  the  waves  of  the 
ocean  (Ezek.  xliii.  2;  Rev.  xiv.  2,  xix.  6). 

In  Rev.  xix.  6,  "many"  is  the  equivalent  of  "mighty."  The 
substitution  of  "mighty"  for  "many"  (English  Version)  is  thus 
justified.     St.  John's  images  here  are  surpassingly  sublime. 

16.  And  holding  in  his  right  hand  seven  stars  ;  and  out  of 
his  mouth  a  sharp  two-edged  sword  coming  forth  ;  and  his 
appearance,  as  [when]  the  sun  shineth  in  his  strength. 

In  his  right  hand :  the  position  at  the  right  hand  is  most  honorable 
(Matt.  xxii.  44). 

Seven  stars :  these  stars  may  have  been  the  gems  of  the  signet- 
rings  on  the  right  hand  of  the  Person  now  manifesting  himself:  — 

(1)  In  the  time  of  St.  John,  a  man  of  high  rank  wore  several 
signet-rings  upon  his  right  hand. 

(2)  This  signet-ring  was  ornamented  with  precious  stones. 

(3)  The  gems  of  the  signet-ring  were  sometimes  called  stars.1 
The  Son  of  man  is  about  to  send  epistles  to  the  seven  churches  of 

Asia.  Some  of  the  epistles  contain  severe  and  threatening  reproofs. 
The  seven  stars  —  tokens  of  affection  (Jer.  xxii.  24)  —  assure  the 
churches,  that  although  he  finds  in  them  faults,  and  threatens  to 
punish,  they  still  have  his  love.  The  seven  stars,  as  tokens  of  his 
affection,  give  emphasis  to  this  declaration  of  his,  "  As  many  as  I 
love,  I  rebuke  and  chasten"  (Rev.  iii.  19). 

In  their  design,  the  seven  stars  on  the  right  hand  of  the  Son  of  man 
resemble  the  "  rainbow  round  about  the  throne"  of  judgment  (Rev. 
iv.  3).  Both  stars  and  rainbow  symbolize  the  lesson,  so  welcome  at 
all  times  to  suffering  hearts:  in  wrath  God  remembers  mercy  (Hab. 
iii.  2). 

Out  of  his  mouth:  opened  in  anger.  "His  lips  are  full  of  indig- 
nation" (Isa.  xxx.  27). 

A  sharp  two-edged  sword:  this  is  the  heavy  broadsword  of 
Thrace.  The  Grecian  sword  was  shorter  and  lighter.  Christ's  sword 
in  the  Apocalypse  is  the  Thracian  blade,  and  is  always  the  emblem  of 
judgment  and  death  (ii.  12,  16  ;  xix.  15,  21). 

1  Liddell  &  Scott,  Greek  Lexicon. 


ST.  JOHN   THE  DIVINE.  17 

Going  forth:  the  sword  is  incessant  in  its  action.  His  justice 
is  an  unceasing  power. 

His  appearance,  as  [when]  the  sun  shineth  in  his  strength : 
the  appearance  of  his  whole  person  shone  like  the  brightness  of  the 
meridian  sun.  In  the  Apocalypse,  St.  John  for  "face"  invariably 
uses  a  different  Greek  noun  from  the  one  he  employs  here,  which 
(John  vii.  24)  means  "appearance." 

Christ  calls  himself  "the  light  of  the  world"  (John  viii.  12).  As 
with  the  light  of  the  meridian  sun,  he  is  now  to  illumine  the  future 
history  of  his  Church  and  the  world. 

17.  And  when  I  saw  him,  I  fell  at  his  feet  as  dead.  And 
he  laid  his  right  hand  upon  me,  saying,  Fear  not ;  I  myself 
am  the  First  and  the  Last. 

As  dead:  the  unearthly  splendors  of  the  vision  deprive  St.  John 
of  all  strength  (Dan.  x.  8). 

Laid  his  right  hand:  a  sign  of  favor  (Matt.  ix.  18). 

The  First  and  the  Last:  I  am  eternal.  The  eternity  of  Christ  is 
the  foundation  and  pledge  of  his  unchanging  love,  both  for  St.  John 
and  for  the  Church  (Deut.  xxxiii.  27). 

18.  Even  He  who  is  living.  And  yet  I  was  dead  for  a 
time  ;  and  yet,  behold,  I  am  living  for  ever  and  ever ;  and 
so  I  hold  the  keys  of  death  and  of  hades. 

Even:  explains  the  preceding  assertion,  "I  myself  am  the  First 
and  the  Last." 

He  who  is  living :  explains  the  First  and  the  Last. 

And  yet:  contrasting  his  life  and  death.  The  Greek  verb  here 
describes  a  temporary  action. 

For  ever  and  ever:  in  contrast  with  the  short  time  he  was  dead. 

And  so:  the  consequence  of  his  possession  of  life  eternal. 

The  keys:  the  power  over  (iii.  7).  Hades  is  represented  (Matt, 
xvi.  18,  and  here)  as  having  "gates,"  to  be  opened  by  "keys." 

Death  :  the  separation  of  soul  and  body. 

Hades :  the  invisible  world,  into  which  the  soul  enters  at  the  death 
of  the  body.  Fear  not  (verse  17).  Nothing  can  harm  you.  Death 
cannot  kill  your  soul.  Hades  cannot  receive  you  until  I  open  the 
door  for  your  departure  from  this  life.  "  Because  I  live,  ye  shall  live 
also"  (John  xiv.  19). 

19.  Accordingly,  write  the  visions  which  thou  art  seeing,  — 


18  THE   REVELATION    OF 

both  visions  which  are  now,  and  the  visions  which  are  cer- 
tainly to  appear  after  these  present  visions. 

Accordingly:  looks  back  to  the  vision  of  Christ's  Person  (verses 
11-16). 

The  visions  thou  art  seeing:  namely,  in  the  Isle  of  Patmos,  be- 
ginning with  the  vision  of  Christ's  Person,  and  ending  with  the  com- 
pletion of  the  entire  Book  of  Revelation. 

The  visions -which  are  now:  the  visions  described  in  chapters 
ii.  and  iii. 

"  The  visions  which  are  now,  and  the  visions  which  are  certainly 
to  appear,"  divide  the  Apocalypse  into  two  parts,  —  the  present  and 
the  future.  The  present  visions  occupy  chapters  ii.  and  iii.  The 
future  visions  fill  the  remaining  chapters  of  the  book. 

20.  The  mystery  of  the  seven  stars  which  thou  sawest  on 
my  right  hand,  and  of  the  seven  golden  lamp-stands.  [This 
is  the  explanation.]  The  stars  are  the  angels  of  the  seven 
churches,  and  the  seven  lamp-stands  are  the  seven  churches. 

Are:  that  is,  represent.  Thus,  Rev.  iv.  5;  Matt.  xiii.  37-39,  xxvi. 
26. 

The  stars  may  be  signet-gems  (verse  16),  and  emblems  of  Christ's 
affection  for  the  angels  who  represent  the  churches.  The  stars  rep- 
resent the  angels.  The  angels  represent  the  churches.  Through 
this  twofold  representation,  Christ  exhibits  and  demonstrates  his  love 
for  the  seven  churches.  Since  merely  representations,  the  angels  can- 
not be  proved  real  Christian  bishops.     That  they  are,  must  be  assumed. 

Who  are  the  seven  angels  of  this  verse  ? 

The  imagery  of  the  seven  angels  is,  we  may  conclude,  derived  from 
the  prophet  Zechariah,  and  therefore  from  no  other  source. 

1.  St.  John  employs  elsewhere  imagery  taken  from  this  very 
prophet. 

(a)  The  "book  written  within  and  on  the  backside"  (Rev.  v.  1) 
is  taken  from  Zech.  v.  2,  3. 

(b)  "The  two  olive-trees  and  the  two  candlesticks"  (Rev.  xi.  4) 
must  be  referred  to  Zech.  iv.  11. 

Thus  referring  to  Zechariah  in  these  places,  St.  John  may  have 
previously  referred  to  this  prophet  in  Rev.  i.  20,  and  in  chapters  ii. 
and  iii. 

2.  Each  angel  in  Rev.  ii.  and  iii.  represents  a  Christian  church, 
and  communicates  to  it  divine  revelations. 

There  is  precisely  the  same  kind  of  representation  and  of  commu- 
nication in  the  prophet  Zechariah :  — 


ST.   JOHN   THE  DIVINE.  19 

(a)  In  Zecli.  i.  12,  and  elsewhere,  whenever  the  angel  appears,  he 
acts  in  behalf  of  the  city  Jerusalem,  the  old  church  of  God; 

(b)  And  declares  to  it  his  revealed  purposes  (Zech.  i.  13,  etc.,  iii. 
6,  etc.,  iv.  14,  v.  3,  vi.  5). 

The  symbolic  character  of  the  Apocalypse  deprives  the  seven  angels 
of  all  literalness,  and  of  all  literal  ministerial  office,  either  as  presby- 
ters or  primates.  The  seven  angels  are  symbols,  and  not  actual  ser- 
vants of  the  gospel.  Since  the  angels  in  Zechariah,  the  originals  of 
the  angels  in  Rev.  i.  20,  ii.  1,  8,  12,  18,  iii.  1,  7,  14,  are  not  church 
officers,  the  angels  in  Rev.  ii.  and  iii.  are  not  church  officers. 

Prelacy  in  parity,  in  opposition  to  presbyterianism  on  the  one 
hand,  and  to  popery  on  the  other,  has,  by  the  records  of  the  New* 
Testament  and  of  early  Church  history,  an  impregnable  position  in. 
the  Christian  Church,  quite  apart  from  the  assumption  that  the  angelsj 
of  the  seven  churches  are  bishops. 

The  Bible  recognizes  only  two  kinds  of  sacred  ministry,  —  the  Jew- 
ish and  the  Christian;  but  no  man,  either  in  the  one  or  in  the  other, 
is,  in  the  Bible,  ever  called  an  angel.  Consequently  the  theory  that 
the  angels  of  the  seven  churches  are  Christian  bishops,  is  contrary  to 
Bible  usage,  and  must  be  pronounced  an  assumption. 

There  are  no  exceptions  to  the  assertion  that  neither  a  Jewish  nor 
a  Christian  minister  is  by  the  Bible  ever  called  an  angel. 

1.  "Messenger"  (angel)  (Matt.  xi.  10;  Mark  i.  2;  Luke  vii.  27,  re- 
peated from  Matt.  iii.  1)  is  no  exception,  as  the  ministry  of  John  the 
Baptist  is  itself  exceptional. 

2.  The  same  is  true  of  Luke  vii.  24,  since  the  messengers  (angels) 
of  John  the  Baptist  are  in  no  sense  ministers. 

3.  The  messengers  (angels)  mentioned  in  Luke  ix.  52  are  also 
without  ministerial  character. 

4.  No  one  will  claim  "the  messenger  [angel]  of  Satan"  (2  Cor. 
xii.  7)  as  a  minister,  either  Jewish  or  Christian. 

5.  The  messengers  (angels)  Rahab  receives  (Jas.  ii.  25)  are  "spies" 
(Josh.  ii.  1),  without  any  sacerdotal  commission. 

These  five  places  are  all  the  instances  the  Bible  contains  where  the 
word  "messenger"  translates  the  Greek  word  meaning  "angel." 

So  utterly  are  the  Bible  proofs  wanting,  that  a  minister  of  God, 
whether  Jew  or  Christian,  bears  the  name  of  angel.  Since  he  does 
not,  it  is  wholly  assumption  to  regard  the  angels  of  the  seven  churches 
as  Christian  bishops. 


20  THE  REVELATION   OF 


THE    RELATIONS    OF    THE    SEVEN    EPISTLES    OF    THE 
APOCALYPSE   TO   THE  REST  OF   THE   BOOK. 

The  seven  epistles,  occupying  the  second  and  third  chap- 
ters of  the  Apocalypse,  are  intermediate,  not  only  in  their 
position  between  the  first  and  fourth  chapters,  but  likewise 
in  their  nature  and  office.  Their  intermediateness  is  char- 
acteristic. 

(1)  Of  the  brilliant  and  majestic  appearance  of  the  Son 
of  man  (i.  13-16),  the  seven  epistles  are  both  the  design 
and  the  result.  His  manifestation  occasions  the  epistles. 
Ever}T  feature  of  the  manifestation  is  repeated  in  the  epistles. 

(2)  In  reference  to  the  positions  annexed  to  the  third 
chapter,  the  seven  epistles  provide  the  requisite  ingots,  out 
of  which  are  drawn  the  golden  threads  forming  much  of  the 
shining  and  attractive  tissue  of  the  unexampled  narrative. 

From  the  epistolary  section  of  the  book  are  also  taken  the 
brightest  gems  of  its  abounding  ornamentation,  illustration, 
and  instruction. 

The  seven  epistles  are,  therefore,  not,  as  they  may  seem 
at  first  sight,  a  detached  and  isolated  intrusion  into  the  Book 
of  Revelation,  but  are  essential  contributions  to  the  harmo- 
nious adaptation  of  its  parts  to  each  other,  to  its  symmetrical 
structure,  and  to  its  full  explanation.  The  epistles  are  indis- 
pensable preparations  for  the  rest  of  the  incomparable  book. 


ST.  JOHN   THE  DIVINE.  21 


CHAPTER  II. 

THE    FIRST    EPISTLE:    THE    EPISTLE    TO    THE    CHURCH 
OF  EPHESUS  (Verses  1-7). 

PRINCIPAL   SUBJECT,   BROTHERLY  LOVE. 

1 .  To  the  angel  of  the  church  in  Ephesus  write :  These 
things  saith  he  who  holds  the  seven  stars  in  his  right  hand, 
who  is  walking  in  the  midst  of  the  seven  golden  lamp-stands. 

Saith  he :  the  phrase  is  very  often  in  the  Book  of  Amos  (i.  3,  6, 
etc.).  The  figurative  style  of  this  prophet  is  strongly  reflected  in  the 
Apocalypse  of  St.  John. 

Holds :  holds  firmly.  Christ  holds  firmly  in  his  possession  each 
one  of  the  seven  churches.  His  firm  hand  even  now  clasps  to  his 
loving  heart  every  church,  however  small  and  however  unnoticed  by 
worldly  men.  He  thus  fulfils  his  cheering  promise,  "My  sheep  shall 
never  perish.  No  one  shall  pluck  them  out  of  my  hand"  ( John  x. 
28). 

The  seven  stars:  the  seven  signet-gems,  as  tokens  of  Christ's 
affection  for  the  members  of  the  Ephesian  church,  and  for  all  church- 
members.  The  stars  sparkle  with  this  message:  I  write  this  epistle 
because  I  love  you. 

The  reference  of  the  seven  stars  is  to  i.  16,  where  is  the  same 
expression.  It  is  the  first  reference  in  chapter  ii.  to  chapter  i.  The 
reference  is  the  beginning  of  a  series  of  seven  recapitulations,  in 
chapters  ii.  and  iii.,  of  previous  descriptions  of  the  Son  of  man 
in  chapter  i. 

The  fact  of  recapitulation  in  the  Apocalypse  discloses  the  peculiar 
structure  of  the  entire  book,  and  also  unfolds  to  us  its  own  method] 
of  self -interpretation.  \ 

Walking  in  the  midst  of  the  seven  lamp-stands  :  second  part 
of  the  first  reference  and  recapitulation.  The  place  referred  to  is 
i.  13. 


22  THE  REVELATION   OF 

Walking:  to  supply  the  lamps  with  oil  (Lev.  xxiv.  2-4),  and  to 
preserve  the  union  between  the  churches  and  himself  (xxvi.  12). 

In  the  midst :  of  the  churches,  as  their  official  centre  and  spirit- 
ual head. 

Christ,  in  his  watchful  love  and  present  grace,  now  thus  walks  and 
thus  provides,  in  the  midst  of  all  his  churches,  the  wide  world  over. 

2.  I  know  thy  works,  even  thy  labor  and  patience,  that 
thou  canst  not  endure  evil  men,  and  thou  art  testing  them 
who  say  they  themselves  are  apostles  (and  yet  they  are  not) , 
and  thou  findest  them  false. 

I  know  thy  works :  these  words  Christ  addresses  to  each  one  of 
the  seven  churches.  The  words  express  these  truths:  (a)  the  om- 
niscience of  Christ;  (b)  the  occupation  of  each  church  is  Christian 
work. 

A  large  portion  of  this  work  is  the  same  as  that  Christ  imposed 
upon  Saul  of  Tarsus  at  the  time  of  his  conversion,  —  "  to  bear  my 
name  before  the  Gentiles,  and  the  children  of  Israel"  (Acts  ix.  15  l 
Each  of  the  seven  churches  is,  by  its  creation,  a  missionary  church ; 
and  its  mission  work  is  the  conversion  of  both  Gentiles  and  Jews. 

In  his  epistle  to  the  church  in  Thyatira,  Christ  gives  prominence 
to  its  mission  work  among  the  Gentiles.  "  He  that  overcometb,  and 
keepeth  my  works  unto  the  end,  to  him  will  I  give  power  over  the 
nations  [Gentiles]  "  (Rev.  ii.  26). 

That  "the  nations"  are  the  Gentiles,  is  proved  by  St.  John  him- 
self, who,  in  the  ten  places  in  the  Apocalypse  where  he  uses  the 
expression,  by  it  distinguishes  the  Gentiles  from  the  Jews. 

The  mission  work  for  the  conversion  of  the  Gentiles,  which  Christ 
assigns  to  the  church  in  Thyatira,  he  also  assigns  to  each  of  the  other 
six  churches.  Christ  by  his  Spirit  addresses  his  commands  in  this 
book  to  all  churches.  "He  that  hath  an  ear,  let  him  hear  what  the 
Spirit  saith  unto  the  churches"  (ii.  7,  11,  17,  29,  iii.  6,  13,  22).  As 
this  command  follows  each  epistle,  all  the  churches  are  thus  addressed 
by  every  one  of  the  epistles;  and,  consequently,  Christ,  at  the 

PRESENT    TIME,    CONSTITUTES    ALL    CHURCHES,    EVERYWHERE,   MIS- 
SIONARY CHURCHES. 

Thy  :  Christ  is  addressing  the  church  as  a  corporate  body. 

Works:  in  my  behalf;  "for  my  name"  (verse  3). 

Even  thy  labor:  literally,  beating;  labor  with  stripes;  toil  accom- 
panied with  suffering ;  severe  labor. 

Patience:  brave  patience,  endurance.  Both  labor  and  patience 
were  necessary  in  the  "  stir  "  in  Ephesus  (Acts  xix.  23-40). 


ST.   JOHN   TEE   DIVINE.  23 

Thy:  in  the  Greek,  the  position  of  "thy"  renders  labor  and  pa- 
tience one  expression. 

This  power  of  thy,  in  Rev.  i.  2,  is  possessed  by  the  genitive  "  apos- 
tles" (Acts  ii.  42),  where  not  only  the  "  doctrine,"  but  also  the  "fel- 
lowship" and  the  "breaking  of  bread"  and  the  "prayers,"  belong 
exclusively  to  the  apostles. 

Thus  Acts  ii.  42  furnishes  the  model  of  the  original  Church  of 
Jesus  Christ.  By  his  inspiration  and  direction,  the  apostles  gave  the 
Church  its  "doctrine;"  were  the  centres  of  church  "fellowship;" 
themselves  (not  the  laity)  administered  the  Supper  of  the  Lord;  and 
composed  and  offered  the  "prayers"  of  the  Christian  assemblies. 

Evil  men:  (Acts  xx.  29,  30)  "grievous  wolves,  not  sparing  the 
flock;  men  speaking  perverse  things,  to  draw  away  disciples  after 
them. 

Testing:  "examining,  proving"  (2  Cor.  xiii.  5). 

Apostles :  appointed  by  Christ.  The  impostors  in  the  church  of 
Ephesus  claim  his  appointment.  St.  Paul  encountered  similar  "false 
apostles"  (2  Cor.  xi.  13-15). 

Christ,  however,  by  pronouncing  these  self-made  apostles  "  false," 
rejects  their  claims. 

3.  And  so  thou  art  retaining  patience,  and  art  enduring 
[them]  for  nry  name,  and  art  not  becoming  weary. 

Them:  the  evil  men  (verse  2). 

For  my  name :  for  myself  as  made  known  to  men.  On  account 
of  thy  regard  and  affection  for  me. 

4.  Yet  I  have  this  against  thee  :  Thou  art  leaving  thy  first 
love. 

First  love :  only  in  one  other  place  in  the  Apocalypse  does  the 
word  "love"  occur,  —  ii.  19,  where,  from  its  connection  with  "ser- 
vice" ("ministering  to  the  saints,"  2  Cor.  ix.  1),  it  must  denote  the 
love  Christians  bear  each  other  (1  John  v.  1;  John  xiii.  34). 

At  their  first  association  as  a  church,  the  Christians  in  Ephesus 
"loved  one  another  with  a  pure  heart  fervently"  (IPet.  i.  22).  But 
now  they  are  leaving  their  first  love.  Their  mutual  love  is  growing 
less,  and  is  becoming  cold. 

They  are,  by  this  alienation  from  each  other,  defeating  the  great 
purpose  for  which  the  Son  of  God  became  incarnate,  died  to  redeem 
them  from  guilt,  and  created  them  anew  in  his  own  image  of  love  for 
others.  This  great  purpose  is  the  formation,  in  this  hating  world,  of 
a  spiritual  brotherhood  of  renewed  hearts,  fervently  loving  each  other 
because  first  fervently  loving  Christ  their  Redeemer  and  Sanctifier. 


24  THE  REVELATION   OF 

Christ  assures  the  Ephesian  Christians  that  their  loss  of  mutual 
love  is  "against"  them.  St.  John  elsewhere  shows  us  the  frightful 
extent  to  which  the  injury  goes.  "  He  that  loveth  not  his  brother 
abideth  in  death.  Whosoever  hateth  his  brother  is  a  murderer;  and 
ye  know  that  no  murderer  hath  eternal  life  abiding  in  him"  (1  John 
iii.  14,  15). 

5.  Accordingly,  remember  whence  thou  art  falling,  and 
repent,  and  do  thy  first  works.  But  if  thou  dost  not  repent, 
and  dost  not  do  the  first  works,  I  am  coming  against  thee, 
and  I  will  move  thy  lamp-stand  from  its  place,  unless  thou 
repent. 

Accordingly :  in  view  of  thy  relapse  and  fall. 

Remember:  in  private.  Each  member  of  the  Ephesian  church  is 
here  thus  addressed:  Bring  thy  fallen  and  ruinous  condition,  occa- 
sioned by  the  loss  of  love  for  thy  brethren,  home  to  thy  recollection 
and  conscience. 

Whence  thou  art  falling:  at  the  present  moment.  The  perfect 
tense  in  Greek  has  the  force  of  the  present. 

Whence :  from  what  high  elevation.  Once  thy  place  was  a  spirit- 
ual height. 

(a)  Christ  and  all  truly  loving  souls  stand  on  this  lofty  height. 
They  form  a  peculiar  and  rare  company.  So  unlike  are  they  to  the 
hating,  quarrelling,  harmful,  tormenting,  and  tormented  multitude 
below  them,  that  we  must  call  them  good  and  loving  angels  incarnate. 

(6)  Supreme  peace  reigns  on  the  summit  where  loving  hearts  are 
standing.  There  no  lightnings  flash;  there  no  thunders  roll. 
Christ's  loving  people  hear  the  storm  of  angry  voices,  fighting  hands, 
and  hating  hearts,  in  the  world  beneath;  but  the  mad  tempest  does 
not  rise  high  enough  to  touch  them.  It  does  not  jar  their  abiding 
peace.  Their  day  is  unclouded  sunshine.  The  soft  winds  of  paradise 
cheer  them,  for  they  are  close  to  its  opening  gate. 

This  is  the  spiritual  height  from  which 

Thou  art  falling:  falling  from  a  temple  pinnacle,  as  the  Devil 
urged  our  Saviour  to  fall;  falling  as  wandering  stars  fall;  falling  as 
Satan  fell  in  the  sight  of  Christ. 

Why  art  thou  thus  falling  ?  Not  because  Christ  thrusts  thee  down; 
not  because  loving  Christians  drop  thee  from  their  high  standing- 
point.  But  thou  art  falling  for  the  reason  Sir  Isaac  Newton's  apples 
fall,  —  the  earth  draws  them  down ;  for  the  reason  wandering  stars  fall) 
—  because  they  leave  their  orbits ;  for  the  reason  the  devils  fell  from 
heaven,  —  they  had  not  the  dispositions  fitting  them  to  stay  there. 


ST.   JOHN   THE  DIVINE.  25 

Falling  from  the  love  for  Christ's  people  he  demands  of  us,  is  often 
caused  by  our  substituting  for  the  motives  he  creates,  the  motives  we 
derive  from  earthly  considerations.  The  peculiar  relation  Christians 
bear  to  the  incarnate  Son  of  God,  arising  from  their  redemption  by 
his  blood,  and  from  their  endowment  with  his  life  and  holiness,  is  the 
highest  and  strongest  motive  to  inspire  us  with  enduring  love  for  all 
the  redeemed  and  sanctified.  But  when  we  cease  to  "remember" 
this  divine  and  most  influential  constraint,  and  exchange  it  for  their 
personal  qualities,  the  lower  motive  proves  the  weaker,  and  fails  to 
preserve  and  continue  the  ardent  feeling  we  once  cherished.  Thus 
the  earthly  and  personal  motive,  because  the  feebler,  so  benumbs  our 
affections,  that  we  leave  and  lose  the  love  we  may  have  once  enter- 
tained for  our  brethren  in  Christ. 

Even  then,  however,  our  condition  is  not  hopeless.  We  can  be 
recovered  from  our  deep  falling.  Christ  himself  points  out  the  way. 
The  way  he  prescribes  is  repentance,  and  return  to  our  "first  love." 

Repent:  repentance  is  an  after-view.  It  is  a  change  of  mind  and 
heart  It  is  ■  return  of  the  whole  soul,  animated  and  reformed  by 
the  Spirit  of  Christ,  to  the  love  it  may  have  formerly  cherished  for  its 
brethren  in  Christ. 

First  works:  the  works  prompted  by  love  for  Christ  (John  xiv. 
15),  and  performed  for  the  conversion,  edification,  comfort,  and  salva- 
tion of  both  Gentiles  and  Jews. 

Am  coming  against  thee :  with  special  and  personal  judgments. 

Move  thy  lamp-stand:  remove  the  lamp,  take  away  its  oil,  with- 
draw my  grace  from  thy  heart,  leave  thy  declining  spiritual  life  to 
die  from  exhaustion. 

In  interpreting  Christ's  words  here,  the  symbolical  nature  of  his 
language  must  be  preserved  fully  and  in  every  portion. 

Unless  thou  repent :  Christ  repeats  his  exhortation  to  repentance 
to  show  its  remedial  efficacy,  as  well  as  its  great  and  imperative  neces- 
sity. With  every  duty  he  creates,  he  gives  sufficient  grace  for  its 
performance. 

6.  But  this  thou  hast  in  thy  favor :  Thou  hatest  the  works 
of  the  Nicolaitanes,  which  works  I  myself  also  hate. 

Hatest :  the  Greek  verb  means  to  feel  hatred.  "  Hateful "  (Tit.  iii. 
3),  on  the  contrary,  means,  from  its  verb,  to  show  hatred. 

Christ's  life  in  us  causes  us  to  feel  the  same  dislikes  he  feels.  If, 
then,  we  hate  and  shun  sin,  his  life  and  holiness  are  abiding  in  us, 
and  we  are  his  spiritual  children. 

The  works  of  the  Nicolaitanes : 

The  attempts  to  explain  this  passage  historically  have  proved  un- 
successful.    Possibly  the  context  may  disclose  the  true  explanation. 


26  THE   REVELATION   OF 

1.  Our  Lord  himself,  in  the  context,  distinguishes  between  old  and 
new  names  (ii.  17,  iii.  12). 

2.  The  "new  name"  is  figurative  ("Mystery,"  xvii.  5) ;  "his  name 
is  Death"  (vi.  8) ;  "Wormwood"  (viii.  11). 

3.  Our  Lord  uses  the  name  "  Jezebel"  (ii.  20)  in  a  figurative  sense. 
He  may,  therefore,  use  other  proper  names  in  figurative  senses,  as 
Nicolaites  (ii.  6)  and  Balaam  (ii.  14). 

4.  Our  Lord  makes  the  Nicolaitanes  identical  with  the  imitators  of 
Balaam  (verses  14,  15). 

This  identity  is  proved  by  the  Greek  particle  hontoos  (verse  15), 
which  means,  in  this  exact  way,  and  not,  in  like  way.  In  this  exact 
way  "pray  ye"  (Matt.  vi.  9).  "When  ye  pray,  say"  (Luke  xi.  2); 
say  exactly  the  words  of  the  Lord's  Prayer. 

This  being  the  meaning  of  houtoos  in  ii.  15,  this  particle  here  iden- 
tifies the  Nicolaitanes  with  the  imitators  of  Balaam  (verse  14).  By 
this  identification,  we  discover  what  are  "the  works  of  the  Nicolai- 
tanes. They  eat  things  sacrificed  unto  idols,  and  commit  fornica- 
tion" (verse  14). 

Two  questions  now  meet  us :  — 

1.  In  their  literal  meaning,  are  Balaam  and  Nicolaites  identical  ? 

2.  Does  our  Lord  use  these  names  figuratively  f 

Literal  Identity. 

1.  Balaam,  in  its  Hebrew  derivation,  means  destroyer  of  the  people. 
Nicolaites.  in  its  Greek  derivation,  means  conqueror  of  the  people. 
But  conquest  and  destruction  differ  so  little,  that  we  may  say,  in 

their  literal  meanings,  Balaam  and  Nicolaites  are  identical. 

Figurative  Use. 

2.  Our  Lord  may  use  these  names  figuratively .  He  may  intend  by 
Balaam  to  signify  destroyer  of  the  people,  and  by  Nicolaites  conqueror 
of  the  people,  and  thus  unite  Balaam  and  Nicolaites  in  a  common 
figurative  signification.  He  may  thus  use  these  names  figuratively , 
because  he  uses  the  name  "  Jezebel "  in  this  figurative  way  (verse  20). 

In  perfect  consistency,  then,  with  his  own  usage,  can  our  Lord  give 
to  Balaam  and  Nicolaites  a  figurative  sense. 

As  conqueror  and  destroyer  of  people,  Balaam  represents  licen- 
tiousness and  idolatry.  These  sins,  as  subjugators  and  murderers, 
have,  in  all  ages  of  the  world,  captured  and  ruined  more  "people" 
than  all  the  military  devastators  and  scourges  whose  detested  names 
blacken  the  pages  of  history. 

While  the  church  in  Ephesus  retains  any  measure  of  Christianity, 
it  must  "hate"  the  hurtful  deeds  of  the  Nicolaitanes.  So  long  as 
the  Son  of  man  loves  the  souls  of  men,  for  whom  he  shed  his  redeem- 


ST.   JOHN   THE  DIVINE.  27 

ing  and  cleansing  blood,  will  he  abhor  and  oppose  "the  doctrine  of 
Balaam,"  the  destroyer  of  people.  So  long  as  any  Christian  hates  the 
sins  Christ  hates,  he  will  hate,  oppose,  and  "reprove"  (Eph.  v.  11) 
licentiousness,  and  " covetousness  which  is  idolatry"  (Col.  iii.  5), 
both  in  high  places  and  in  low  places. 

7.  He  that  hath  an  ear,  let  him  hear  what  the  Spirit  saith 
unto  the  churches.  To  him  that  overcometh,  I  will  give  to 
him  to  eat  of  the  tree  of  life,  which  is  in  the  midst  of  the 
paradise  of  God. 


The  Spirit:  the  Son  of  man,  the  speaker,  transmits  his  words 
throughout  to  St.  John  by  the  Holy  Spirit  inspiring  this  apostle. 

Unto  the  churches:  Christ's  message  to  each  of  the  seven 
churches,  he  designs  for  all  churches.  "  What  I  say  unto  you,  I  say 
unto  all1*  (Mark  xiii.  37 J.1 

Overcometh:  the  symbolic  Balaam  conquers  the  people.  Christ 
would  have  every  human  soul  conquer  Balaam. 

I  will  give :  Christ  is  the  supreme  arbiter  of  life  and  death  (xxi.  6). 

Tree  of  life :  the  tree  of  life  in  the  Garden  of  Eden  conferred  im- 
mortality (Gen.  iii.  22).  Paradise,  into  which  Christ  entered  at  his 
death  (Luke  xxiii.  43),  and  to  which. St.  Paul  was  once  in  vision 
caught  up  (2  Cor.  xii.  4),  has  its  symbolic  tree  of  life  (Rev.  ii.  7,  xxii. 
2,  14).     I  will  give  to  him  to  live  forever. 

The  paradise:  literal,  "the  king's  forest"  (Neh.  ii.  8);  spiritual, 
"Eden,  the  garden  of  God"  (Ezek.  xxviii.  13);  the  place  of  blessed 
souls  between  their  death  and  resurrection. 

Of  God:  prepared  by  him  (John  xiv.  2). 


SUMMARY  OF  THE  FIRST  EPISTLE. 

The  first  epistle  has  these  general  subjects  :  — 
I.  Christ's  approvals. 

I.  Mission-labor.  2.  Patience.  3.  Rejection  of  evil 
men.  4.  Trial  of  false  apostles.  5.  Regard  for  his  name. 
6.  Perseverance.     7.  Hatred  of  Nicolaitanes  (verse  2). 

II.  Faults  of  the  Ephesian  church. 

1.  Loss  of  brotherly  love.  2.  Loss  of  high  position.  3. 
Discontinuance  of  labors. 

i  See  Rev.  i.  2,  p.  4. 


28  THE  REVELATION   OF 

III.  Adversaries. 

1.  Evil  men.  2.  False  apostles,  who  are  advocates  of 
self-will.     3.  Nicolaitanes,  advocates  of  self-indulgence . 

IV.  Duties. 

1.  Review  of  past  life.  2.  Repentance.  3.  Renewed  love 
and  service  to  others. 

V.  Principal  subjects  :  brotherly  love,  self-will,  self-indul- 
gence. 

VI.  Christ's  threat :  removal  of  lamp. 

VII.  Christ's  promise  :  tree  of  life. 

VIII.  Adaptation  of  Christ's  titles  to  the  contents  of  the 
epistle. 

(1)  His  love,  "  holdeth  the  seven  stars;"  (2)  His  om- 
niscience, "  walketh  in  the  midst  of  the  golden  candle- 
sticks," —  make  him  a  perfect  judge. 

IX.  Adaptation  of  Christ's  promised  reward,  "  the  tree  of 
life,"  to  the  principal  subject,  brotherly  love.  Brotherly 
love  is  itself  Christ's  life  in  our  souls.  The  possession  of 
his  life,  he  rewards  by  the  preservation  and  increase  of  the 
same  life. 

PRACTICAL  TRUTHS  OF  THE  FIRST   EPISTLE. 

1.  Christ  "knows"  our  hearts  and  ways.  His  lightning 
sight  reads  all  our  thoughts,  and  follows  us  in  all  the  paths 
we  tread. 

2.  He  regards  all  souls  as  priceless  "  gems,"  — priceless, 
because  redeemed  by  his  precious  blood.  When,  therefore, 
we  commit  our  souls  to  his  strong  and  safe  keeping,  no 
power,  outside  of  ourselves,  can  pluck  them  from  his  al- 
mighty hands. 

3.  He  constantly  "walks"  in  the  midst  of  the  personal 
life  in  which  we  habitually  live,  sees  the  needs  of  our  souls, 
and  supplies  them  with  the  necessary  grace  and  strength  to 
serve  him. 

4.  Evil  men  and  hurtful  influences  abound  now,  as  always 
in  the  ages  before,  and  must  at  all  times  be  by  us  abhorred 
and  resisted  (2  Cor.  vi.  14,  15). 


ST.  JOHN   THE  DIVINE. 


5.  The  holiness  Christ  imparts  to  the  souls  he  renews 
causes  them  habitually  to  hate  sin,  to  oppose  it,  to  reprove 
it,  to  avoid  it. 

6.  The  Nicolaitan  spirit,  self-icill,  is  the  source  of  all 
heresies.     It  is  naturally  connected  with  self-indulgence. 

7.  Love  for  Christ,  and  with  it  love  for  his  people,  is  the 
first  impulse  of  every  heart  renewed  in  the  image  of  Jesus. 
This  twofold  love  is  the  life  of  all  inward  piety,  of  all  spirit- 
ual growth,  of  all  work  for  Christ.  The  decay  of  this  love 
is  the  cause  and  the  presage  of  spiritual  death. 

8.  When  our  first  love  for  Christ  and  his  people  is  left 
and  lessened,  it  can  be  renewed  and  recovered  by  repentance 
and  a  new  life. 

9.  Loss  of  love  for  Christ  and  for  our  fellow-men  is  its 
own  punishment ;  because  this  loss  occasions  the  displacement 
of  the  lamp  of  light  and  life  Christ  kindles  and  cherishes 
within  us,  and  because  the  removal  of  the  lamp  is  the  extin- 
guishment of  the  light  of  life  in  the  soul. 

10.  Were  there  not  true  apostles,  false  apostles  would  be 
impossible.  This  is  as  true  now  as  formerly.  The  present 
existence  of  false  apostles  is  the  proof  of  the  present  exist- 
ence of  true  apostles.  Thus  Christ  historically  and  unceas- 
ingly preserves  in  the  world  the  threefold  ministry  —  apostles, 
presbyters,  and  deacons  —  he  originally  appointed  ;  and  thus 
fulfils  his  promise,  "  Lo,  I  am  with  }Tou  alway,  even  unto 
the  end  of  the  world"  (Matt,  xxviii.  20). 

11.  Victory  on  our  part  is  the  unalterable  condition  of 
Christ's  favor,  and  of  our  admission  to  life  eternal. 

12.  Our  possession  of  immortality  renders  necessary  our 
admission  into  a  world  which  is  itself  immortal,  even  into 
heaven,  of  which  paradise  is  the  foretaste  and  pledge. 

THE  SECOND  EPISTLE:  THE  EPISTLE  TO   THE   CHUKCH 
IN  SMYRNA  (Verses  8-11). 

This  epistle  is  the  shortest  of  the  seven.  The  epistle  to 
Thyatira  is  the  longest.    Christ  does  not  reprove  this  church, 


30  THE  REVELATION   OF 

nor  that  of  Philadelphia.  The  subject  of  the  second  epistle 
is  Martyrdom.  This  subject  is  closely  connected  with  the 
subject  of  the  first  epistle,  Brotherly  Love.  We  are  required 
to  love  all  men,  because  Christ  loves  them.  But  Christ's 
love  for  all  men  caused  him  to  die  for  them :  hence  brotherly 
love  in  following  the  example  of  Christ  results  in  martyrdom. 
"  Hereb}-  perceive  we  the  love  of  Christ,  because  he  laid 
down  his  life  for  us :  and  we  ought  to  lay  clown  our  lives 
for  the  brethren  "  (1  John  iii.  16).  "  Be  thou  faithful  unto 
death,  and  I  will  give  thee  a  crown  of  life  "  (Rev.  ii.  10). 


8.  Also  to  the  angel  of  the  church  in  Snryrna  write: 
These  things  saith  the  First  and  the  Last,  who  was  for  a 
time  dead,  and  }Tet  is  living. 

Also :  except  the  first,  each  epistle  begins  with  "  and,"  in  the  sense 
of  addition,  also. 

The  First  and  the  Last:   the  reference  is  to  i.  17. 

Second  Recapitulation.  — The  eternity  of  Christ  is  the  support  and 
defence  of  his  Church. 

Is  living:  the  tense  is  the  Greek  aorist.  But  as  the  aorist  here  is 
defined  by  the  present  participle  ''is  living"  (i.  18),  "is  living"  ("is 
alive,"  English  Version,  A.D.  1611),  is  the  sense  of  the  aorist  in  ii.  8. 
Only  twice  more  does  the  aorist  of  this  verb  occur  in  the  Apocalypse 
(xiii.  14  and  xx.  4).  The  present  participle  (i.  18)  is  St.  John's  own 
definition  of  the  aorist  in  Rev.  ii.  8,  xiii.  14,  xx.  4.  Having  thus 
from  him  the  true  definition,  namely,  "is  living,"  we  should  in  each 
place  obediently  receive  and  most  firmly  hold  this  authoritative  defi- 
nition: is  living  (xiii.  14),  are  living  (xx.  4). 

9.  I  know  thine  own  works,  even  the  persecution  and  the 
poverty  (but  thou  art  rich) ,  and  the  blasphenry  coming  from 
those  who  are  saying  thej'  themselves  are  Jews,  and  yet  they 
are  not,  but  are  a  s}Tnagogue  of  Satan. 

The  persecution:  the  existing  persecution  (verse  10). 
The  poverty:   the  real  poverty,  bordering  on  beggary.     So   the 
Greek. 

Rich :  in  my  love,  help,  and  promises.     Rich  is  emphatic,  very  rich. 


ST.   JOHN   THE  DIVINE.  31 

The  blasphemy :  the  hurtful  speech  spoken  against  thee. 

Jews:  since  denned  by  "synagogue  of  Satan,"  they  are  bad 
Jews,  they  are  not  "  Israelites  indeed  "  (John  i.  47). 

A  synagogue:  this  is  the  sense,  because  (a)  in  the  Greek,  the 
noun  is  without  the  article,  (b)  is  the  predicate. 

Satan:  in  the  Hebrew  means  an  adversary.  The  Smyrnean 
members  of  his  synagogue  "  are  enemies  of  the  cross  of  Christ " 
(Phil.  hi.  18). 

10.  Do  not  fear  the  sufferings  which  thou  art  certainly  to 
suffer.  Behold,  the  Devil  is  certainly  to  cast  some  of  you 
into  prison,  that  ye  may  be  tried.  And  yet  ye  shall  have 
persecution  during  [only]  ten  days.  Show  thyself  faithful 
even  unto  death,  and  I  will  give  thee  the  crown  of  life. 

Behold :  each  one  of  you  has  a  deep  and  personal  interest  in  my 
next  words. 

The  Devil :  the  accuser,  the  slanderer.  This  is  the  Greek  mean- 
ing of  the  word  "devil." 

The  two  names  Christ  here  gives  "the  prince  of  devils"  (Matt. 
xii.  24),  "adversary"  and  "accuser,"  exhibit  him  as  exerting  all  his 
power  against  the  church  of  Smyrna,  and  as  hurting  it,  both  by  arti- 
fices and  open  violence,  and  by  slanderous  accusations. 

To  all  faithful  Christians,  the  Devil  is  always  the  same  malignant 
and  deadly  enemy. 

Some  of  you:  the  church  is  addressed  as  individuals.  This  occa- 
sional appearance  of  the  individual  members  of  the  churches  proves 
that  the  angel  of  each  church  is  addressed  as  the  representative  of  the 
church.  "Thou  [the  angel]  shalt  suffer,"  is  in  this  verse  10  an 
instance  of  the  relation  of  the  angel  to  the  church.  The  fact  of 
representation  is  one  of  the  effectual  keys  to  open  the  locked  mean- 
ings of  the  Apocalypse. 

Into  prison:  the  persecution,  in  the  next  clause,  since  external, 
forbids  the  spiritual  sense  of  prison. 

That  ye  may  be  tried:  by  temptations  and  sufferings,  to  fall 
away  from  Christ,  but  to  be  proved  invincible. 

During  ten  days:  a  short  period  of  time.  This  sense  of  "ten 
days"  is  established  by  Bible  usage.  "Not  ten  days,  nor  twenty 
days,  but  a  whole  month  "  (Num.  xi.  19,  20). 

Show  thyself:  the  Greek  verb  often  has  this  meaning  (Matt.  x. 
16,  xxiv.  44;  John  xx.  27). 

Unto  death:  this  phrase  occurs  in  Kevelation,  only  here,  and  xii. 
11,  where  the  death  is  violent.  Death  by  violence,  by  martyrdom  is 
therefore  denoted  in  Rev.  ii.  10. 


32  THE  REVELATION   OF 

The  crown:  the  emblem  of  kingship  (Matt,  xxvii.  29). 
Of  life :  conferring  the  life  eternal. 

11.  He  that  hath  an  ear,  let  him  hear  what  the  Spirit  saith 
unto  the  churches :  He  that  overcorneth  shall  in  no  wise  be 
hurt  by  the  second  death. 

The  second  death :  in  xx.  14,  denned  to  be  "  the  lake  of  fire." 

St.  John,  in  the  Revelation,  is  the  only  New-Testament  writer 
who  expresses  contrast  between  first  and  second  by  using  one  of  the 
words  and  implying  the  other. 

Thus,  in  Rev.  ii.  11,  when  he  uses  "  second  death,"  he  implies 
first  with  "death"  (verse  10). 

When  in  Rev.  xx.  5,  6,  he  uses  "  first  resurrection,"  he  implies  the 
phrase  "second  resurrection,"  when  he  thus  narrates:  "Death  and 
hades  delivered  up  the  dead  which  were  in  them"  (Rev.  xx.  13). 

Thus. St.  John's  use  of  implication  is  uniform.  We  note  this  fact 
in  St.  John's  usage,  and  infer  the  same  uniformity  when  he  writes 
" first  resurrection "  (Rev.  xx.  13). 

In  his  contrast  between  the  first  death  and  the  second,  the  first 
death  is  bodily,  and  the  second  is  spiritual.  In  his  contrast  between 
the  first  and  second  resurrection,  the  second  is  bodily.  Since,  in  this 
contrast,  St.  John  follows  the  same  law  of  uniformity  which  he 
observes  in  the  other  contrast  between  the  two  kinds  of  death,  the 
first  resurrection  must  be  spiritual. 

It  is  certainly  most  probable  that  he  here  uses  the  same  law.  If  it 
is  barely  possible  that  St.  John  here  uses  the  same  law,  no  person  is 
authorized,  by  the  laws  of  exegesis,  to  assert  positively  that  the  first 
resurrection  (Rev.  xx.  5,  6)  is  a  bodily  resurrection  to  precede  the 
universal  resurrection  in  the  last  day. 

The  martyr-victor  shall  in  no  wise  be  hurt  by  the  second  death. 
His  death  will  be  only  bodily.  His  soul  will  live  "  the  life  everlast- 
ing" (Luke  xviii.  30). 

SUMMARY   OF  THE  SECOND  EPISTLE. 

The  second  epistle  has  these  general  subjects :  — 
I.  Christ's  approvals. 

I.  The  acquisition  of  the  true  riches.  2.  Faithfulness. 
3.  The  endurance  of  sufferings. 

II.  Trials  of  the  church  in  Sm}Trna. 

1.  Tribulation.      2.  Poverty.      3.  Blasphemy    of    Jews. 


ST.   JOHN   THE  DIVINE.  33 

4.  Imprisonment.    5.  Enmity  of  the  Devil.     6.  Martyrdom, 
in  the  expression  "  unto  death." 

III.  Adversaries. 

1.  Satanic  Jews.     2.  The  Devil. 

IV.  Principal  subject :  martyrdom. 

V.  Duties. 

1.  Courage.     2.  Fidelity. 

VI.  Promises  of  Christ. 

1.  The  possession  of  courage.  2.  Endurance  under  trials, 
"  faithful  unto  death."  3.  Tribulation  temporal*}-,  "  ten 
days."     4.  A  "  crown  of  life." 

VII.  Adaptation  of  Christ's  titles  to  the  principal  sub- 
ject of  the  epistle. 

1.  "The  First  and  the  Last."  Christ's  eternity  secures 
an  eternal  reward. 

2.  "  Was  dead,  and  is  alive."  Christ  outlived  his  martyr- 
dom. All  who  die  for  him  will  have  the  same  deathless  life, 
"  a  crown  of  life  ;  "  a  crown  conferring  life  eternal. 

VIII.  Adaptation  of  the  promised  reward,  freedom  from 
"the  second  death,"  to  the  principal  subject,  mailyrdom. 
Christ's  martyrs  die  but  once.  Their  destiny  and  reward  is 
life  eternal. 

PRACTICAL  TRUTHS  OF  THE  SECOND  EPISTLE :  THE  REWARDS  OF 
FAITHFULNESS  TO  CHRIST. 

1.  Life  follows  death.  It  was  so  with  Christ:  it  will  be 
so  with  every  faithful  disciple  of  his. 

2.  Temporal  trials  and  losses  often  accompany  fidelity  to 
Christ. 

3.  The  true  riches:  Christ's  love,  Christ's  presence, 
Christ's  help,  Christ's  image. 

4.  Loss  of  worldly  expectation  the  consequence  of  fidelity 
to  Christ. 

5.  Pretence  proves  alliance  with  Satan,  and  hostility  to 
Christ. 

6.  Courage  is  inspired  by  the  assurance  of  victory  over 
sufferings. 


34  THE  REVELATION   OF 

7.  Trials  are  beneficial. 

8.  The  power  of  the  Devil  is  limited,  both  in  time  and  in 
degree. 

9.  Enduring  fidelity  to  Christ  secures  endless  honor. 

10.  The  church  in  Smyrna  is  the  martyr  church. 

11.  Christ  expects  all  churches  to  possess  the  martyr 
spirit. 

12.  Christ's  epistle  to  the  church  in  Smyrna  must  have 
armed  the  martyrs  of  the  early  church  with  undying  faith 
and  unflinching  courage. 

13.  This  epistle  is  the  manual  appointed  b}T  Christ  for  all 
his  martyrs. 

THE   THIRD  EPISTLE:    THE  EPISTLE   TO    THE    CHURCH 
IN  PERGAMOS  (Yerses  12-17). 

SUBJECT:    DOCTRINE    OF    BALAAM,  SELF-WILL    AND    SELF-INDUL- 
GENCE. 

12.  Also  to  the  angel  of  the  church  in  Pergamos  write: 
These  things  saith  he  that  hath  the  sharp  two-edged  sword. 

The  sharp  two-edged  sword :  the  reference  is  to  i.  16. 
The  Third  Recapitulation. —The  sword  is  the  symbol  of  punish- 
ment.    Christ  threatens  to  punish  the  church  in  Pergamos. 

13.  I  know  where  thou  dwellest,  even  where  is  the  throne 
of  Satan  ;  and  3'et  thou  holdest  fast  my  name,  and  dost  not 
deny  the  faith  in  me,  even  in  the  days  when  Antipas  is  my 
faithful  martyr,  who  is  killed  in  your  presence  ;  where  Satan 
dwells. 

Throne :  metonomy  for  dominion. 

Holdest  fast  my  name:  holdest  fast  the  confession  that  Jesus 
is  Lord  (Rom.  x.  9),  and  holdest  fast  prayer  to  my  name  (verse  13). 

Dost  not  deny:  the  Greek  aorist  tense  has  here  the  force  of  the 
present.  Dost  not  deny;  that  is,  thou  dost  openly  confess:  emphatic 
negation  for  strong  affirmation. 

In  the  days :  this  is  a  possible  sense  of  the  expression,  the  days, 
predicted  by  our  Lord  (Matt.  x.  21),  and  fulfilled  in  Pergamos. 

Antipas:  is  not  an  individual,  but  the  representative  of  a  class  of 
martyrs.     Reasons  for  this  explanation  of  Antipas:  — 


ST.   JOHN  THE  DIVINE.  35 

1.  The  angel  of  each  of  the  seven  churches  is  representative:  he 
represents  the  whole  church. 

2.  In  the  Book  of  Revelation,  proper  names  represent  classes. 

(a)  "That  woman  Jezebel  "  (ii.  20)  is  representative.     She  repre- 
sents the  class  of  fornicators,  and  eaters  of  idol-sacrifices. 
{b)  The  Nicolaitanes  are  representative  (ii.  6). 

3.  In  the  names  Balaam  and  Nicolaites,  St.  John  refers  to  the 
derivative  meanings  of  the  words,  and  then  employs  them  as  desig- 
nations of  classes  and  not  of  individuals.  He  may  treat  the  word 
"  Antipas"  in  the  same  way;  (a)  by  taking  it  in  its  derivative  sense 
{against  all),  and  (6)  by  designating  a  class  of  fearless  martyrs,  and 
not  an  individual. 

4.  The  Apocalypse  is  seZ/-interpreting.  By  its  own  usages,  Antipas 
is  not  personal,  but  only  representative. 

Antipas  means,  in  the  Greek,  against  all.  The  name  may  repre- 
sent a  class  of  brave  and  self-sacrificing  martyrs,  who  could  not  be 
restrained  from  martyrdom  by  all  the  remonstrances  and  tears  of  all 
their  timid  and  compromising  relatives  and  friends.  Hilary,  Bishop 
of  Poictiers,  has  an  affecting  description  of  this  resolute  and  unyield- 
ing class  of  martyrs  (vol.  i.  p.  371,  3). 

This  class  of  martyrs  is  constrained  to  submit  to  a  violent  death, 
rather  than  deny  Christ,  by  these  declarations  of  his :  "  He  that  loveth 
father  or  mother  more  than  me  is  not  worthy  of  me.  He  that  findeth 
his  life- shall  lose  it;  and  he  that  loseth  his  life  for  my  sake  shall  find 
it"  (Matt.  x.  37,  39) ;  and  by  the  hope  of  receiving  from  him  the  frui- 
tion of  this  promise:  " Every  one  that  forsaketh  houses,  or  brethren 
or  sisters,  or  father  or  mother,  or  wife  or  children,  or  lands,  for  my 
name's  sake,  shall  receive  a  hundredfold,  and  shall  inherit  everlasting 
life"  (xix.  29). 

In  your  presence:  the  Greek  preposition  has  this  sense  (Col.  iv. 
1G).  The  presence  of  Christians  does  not  prevent  these  unfeeling 
martyrdoms. 

Is  killed:  The  Greek  verb  is  a  most  deadly  word;  it  describes 
butchery  with  the  sword  (Rev.  vi.  8,  xiii.  10). 

The  preceding  present  tense,  "  holdest,"  changes  all  the  Greek 
aorists  in  this  verse  13  into  present  tenses. 

As  we  now  see  Jewish  and  Pagan  fathers  causing  their  own  chil- 
dren to  be  killed  by  the  sword,  we  can  see  why  our  Lord,  when  be- 
ginning his  epistle  to  the  church  in  Pergamos,  refers  to  his  own 
sword,  ''These  things  saith  he  which  hath  the  sharp  sword  with  two 
edges."  He  will  avenge  the  blood  of  his  youthful  saints,  now  being 
shed  in  Pergamos. 

14.  But  I  have  against  thee  a  few  things :  that  thou  hast 


36  THE  REVELATION   OF 


there  certain  men  holding  the  teaching  of  Balaam,  who  was 
teaching  Balak  to  cast  a  stumbling-block  before  the  children 
of  Israel,  to  eat  sacrifices  to  idols,  and  to  commit  fornication. 

Pew:  few  faults  compared  with  thy  many  virtues. 

There:  this  particle  contemplates  Pergamos  as  distant  from  Pat- 
mos.  Pergamos  was  the  most  northerly  of  the  seven  churches. 
Even  there,  where  my  name  is  held  fast  (verse  13). 

Holding:  in  contrast  with  "thou  holdest  "  (verse  13). 

The  teaching  Balaam  was  teaching :  an  intensified  expression, 
the  teaching  Balaam  was  earnestly  teaching. 

Stumbling-block:  an  occasion  of  sin. 

Sacrifices  to  idols:  the  Israelites  not  only  actually  ate  these  for- 
bidden sacrifices,  but  also  "  bowed  down  to  their  gods  "  (Num.  xxv.  2). 

Fornication:  (Num.  xxv.  1;  1  Cor.  x.  8). 

Like  sins,  like  punishments:  the  divine  inflictions  in  the  time  of 
Balaam,  Christ  is  about  to  repeat  in  Pergamos,  if  not  in  kind  yet  in 
severity. 

St.  Paul's  writings  show  the  proneness  of  some  of  the  early  Chris- 
tians to  relapse  into  their  former  heathenish  practices  (1  Cor.  viii. 
1,  v.  1). 

15.  In  this  way,  thou  hast,  even  thyself,  certain  men  hold- 
ing the  teaching  of  Nicolaitanes  in  like  manner. 

Hast:  emphatic.  Thus  repeating  hast  (verse  14),  and  the  repeti- 
tion referring  the  phrase,  in  this  exact  way,  to  verse  14. 

Teaching  of  the  Nicolaitanes:  on  the  identity  of  their  teaching 
with  that  of  Balaam,  see  verse  6. 

In  like  manner :  this  expression  establishes  the  close  connection 
between  the  teachings  of  Balaam  and  the  Nicolaitanes. 

16.  Accordingly,  repent.  But  if  thou  dost  not,  I  come 
unto  thee  most  certainly,  and  will  war  with  them  by  the 
sword  of  my  mouth. 

Them:  the  Nicolaitanes. 

Sword :  the  punishments  my  mouth  threatens,  I  shall  inevitably 
inflict. 


17.  He  that  hath  an  ear,  let  him  hear  what  the  Spirit  saith 
unto  the  churches.  To  him  that  overcometh  will  I  give  to 
eat  of  the  hidden  manna,  and  will  give  him  a  brilliant  gem, 


ST.   JOHN    THE  DIVINE.  37 

and  on  the  gem  a  new  name  engraven,  which  no  one  knoweth 
except  the  receiver. 

Manna:  food  from  heaven  (Exod.  xvi.  15). 

Hidden  :  the  blessing  represented  by  the  manna,  even  Christ  him- 
self (1  Cor.  x.  4).  The  showbread,  because  made  of  manna,  also  rep- 
resents Christ  (Exod.  xxv.  30;  John  vi.  49-51). 

Brilliant  gem :  brilliant  white.  Gem:  the  gem  in  a  signet-ring, 
a  token  of  affection  (Jer.  xxii.  24).  —  Church  Review,  June,  1883  (ar- 
ticle "Cephas"). 

Name  engraven:  names  were  engraved  on  signet-gems  (Exod. 
xxviii.  11). 

New :  as  a  different  word,  and  in  a  different  sense,  the  new  name 
indicates  Christ's  love  (Jer.  xi.  15,  16). 

No  one  knoweth  except  the  receiver:  the  gift  of  the  "new 
name,"  indicating  Christ's  love,  be  accompanies  by  the  manifestation 
of  his  love  in  the  soul  of  every  one  to  whom  he  gives  the  new  name. 

The  nature  and  extent  and  preciousness  of  this  manifested  love 
can  be  known  only  by  the  person  who  experiences  the  love.  This 
experienced  love,  unknown  to  others,  the  Scriptures  call  "the  secret 
of  the  Lord."  "The  secret  of  the  Lord  is  with  them  that  fear  him " 
Ps.  xxv.  14.     "His  secret  is  with  the  righteous"  Prov.  iii.  32. 

The  Son  of  man  expressly  calls  this  secret  a  manifestation :  "Him 
that  loveth  me,  I  will  love,  and  will  manifest  myself  to  him"  (John 
xiv.  21). 

SUMMARY  OF  THE  THIRD  EPISTLE. 

The  third  epistle  has  these  general  subjects  :  — 
I.  Approvals. 

I.  Adhesion  to  faith  in  Christ.  2.  Open  confession  of 
Christ.     3.  Courage  (verse  13). 

II.  Sins. 

1.  Approval  ("hast,"  verse  14)  of  the  doctrine  of  Ba- 
laam. But  approval  of  the  doctrine  is  participation  in  the 
doctrine;  hence,  2.  Holding  the  doctrine  of  Balaam  is  the 
second  sin. 

As  a  doctrine,  Balaamism  is 

(a)  Self-ivill.  Balaam,  throughout  his  downward  course 
to  destruction,  followed  his  own  will. 

(b)  Self-indulgence.  Balaam  advised  feasting  and  sensu- 
ality as  traps  for  the  Israelites. 


38  THE  REVELATION   OF 

As  a  practice  ("  deeds,"  verse  6),  Balaamisni  is 

(a)  Idolatiy.     (b)  Fornication. 

Since  meat  offered  to  idols,  and  fornication,  were  prohib- 
ited by  the  council  of  Jerusalem  (Acts  xv.  29),  these  sins 
must  have  been  committed  hy  some  of  the  earl}-  Christians, 
and,  therefore,  by  some  members  of  the  church  of  Pergamos. 
Hence 

III.  The  principal  subject  of  Christ's  epistle  to  the  church 
of  Pergamos  is,  Self-will  and  Self-indulgence. 

These  sins  are  "the  Anakims,  great  and  man}-  and  tall," 
to  whom  Christ  gives  not  "  so  much  as  a  foot-breadth  "  1  of 
possession  in  his  church  ;  and  yet  they  are,  always  and  every- 
where, subtle  intruders,  bold  invaders,  audacious  heresiarchs, 
and  loud-mouthed  Balaams.  A  special  epistle  from  Christ 
is  imperiously  needed  for  their  reproof,  resistance,  expulsion, 
and  destruction. 

IV.  Adversaries. 

1.  Satan  (verse  13).     2.  Balaamites. 

V.  Duties. 

1.  Repentance;  which,  in  this  epistle,  includes  (a)  con- 
demnation of  Balaamism,  which  is,  in  its  essence,  self-will 
and  self-indulgence  ;  (6)  Rejection  of  Balaamism  in  its  prac- 
tices,—  gluttony  and  licentiousness.  2.  The  practice  of 
(a)  submission  to  God's  will  and  institutions,  the  opposite 
of  self-will ;  and  (6)  of  self-denial  (Matt.  xvi.  24) ,  the  oppo- 
site of  self-indulgence. 

VI.  Threat.  Speedy  punishment  (verse  16).  The  Israel- 
ites who,  by  Balaam's  arrangement,  "  committed  fornication, 
fell  in  one  day  three  and  twenty  thousand  "  (1  Cor.  x.  8). 

VII.  The  adaptation  of  Christ's  title,  "  He  which  hath  the 
sharp  sword  with  two  edges"  (verse  12),  to  the  principal 
subject  —  self-love  and  self-indulgence — is  very  obvious. 
These  sins  demand  immediate  extermination.  Self-will  an- 
nihilates revealed  truth.  This  was  most  conspicuously  the 
effect  of  Balaam's  self-will.     Self-indulgence  destroys  both 

1  Deut.  ii.  5, 10. 


ST.   JOHN    THE   DIVINE.  39 

body  and  soul.  Balaam,  the  instigator  of  the  fornication  of 
the  Israelites,  who  died  of  a  plague,  was  himself  "  slain  with 
the  sword"  (Num.  xxxi.  8).  The  souls  of  the  sinning 
Balaam  and  the  sinning  Israelites  perished,  as  "  fornicators 
do  not  inherit  the  kingdom  of  God  "  (1  Cor.  vi.  9). 

Sins  which  are  as  destructive  as  are  self-will  and  self-indul- 
gence ever  demand  a  sharp  and  heavy  sword,  quickly  struck, 
for  their  excision  and  destruction. 

VIII.  Adaptation  of  Christ's  promises  (verse  17)  to  every 
victor  over  Balaamism. 

l.,"The  hidden  manna,"  which  is  Christ's  life,  —  the 
food  of  the  soul,  —  is  the  contrasted  substitute  for  idolatrous 
feasts,  eaten  to  gratify  the  body.  2.  Christ's  secret  love, 
symbolized  by  the  "  new  name  "  known  only  to  the  receiver 
(verse  17),  is  the  contrasted  substitute  for  unlawful  sexual 
love.  The  rewards  promised  by  Christ  in  the  third  epistle 
are  exactly  adapted  to  the  circumstances  of  the  persons  here 
addressed. 

PRACTICAL   TRUTHS   OF  THE  THIRD   EITSTLE. 

1 .  A  sharp  sword  is  always  needed  to  cut  out  deep-rooted 
sins. 

2.  Christ  does  not  hold  us  responsible  for  outward  condi- 
tions beyond  our  control. 

3.  Christ  ever  appreciates  and  rewards  devotion  shown 
him  in  the  midst  of  dangers. 

4.  Every  church  is  responsible  for  the  heresies  and  sins 
of  its  members  (Matt,  xviii.  15-18). 

5.  Idolatry  dethrones  God.  Fornication  is  murder  in 
anticipation,  and  the  prevention  of  family  life.  These  sins 
are,  therefore,  most  offensive  to  God. 

6.  Sins  are  to  be  measured  by  Christ's  standard. 

7.  Destructive  sins  receive  quick  judgments. 

8.  The  food  Christ  provides  for  the  soul  is  infinitely  pref- 
erable to  bodily  food. 

9.  The  possession  of  Christ's  love  is  not  to  be  exchanged 
for  illicit  indulgence. 


40  THE   REVELATION    OF 

10.  The  more  we  feed  on  Christ,  and  enjoy  his  love,  the 
less  will  be  the  power  of  our  sinful  inclinations  over  us. 

THE  FOURTH   EPISTLE:    THE  EPISTLE  TO  THE  CHURCH 
IN  THYATIRA  (Verses  18-29). 

The  longest  epistle  of  the  seven.  The  two  great  subjects 
— the  Christian  Ministry,  clerical  and  lay,  and  Spiritual 
Apostasy  —  occupy  this  larger  space. 


Also  unto  the  angel  of  the  church  in  Thyatira  write  :  These 
things  saith  the  Son  of  God,  who  has  his  eyes  as  lightning, 
and  his  feet  are  like  the  flashing  lightning. 

The  Son  of  God:  this  title  of  Christ  is  only  here  in  the  Apoca- 
lypse. Like  all  his  titles  in  the  Apocalyptic  epistles,  it  is  closely  con- 
nected with  the  subjects  of  the  epistle,  and  will  aid  us  in  determining 
what  they  are. 

The  title,  "  Son  of  God,"  first  appears,  Ps.  ii.  7,  where,  as  we  learn 
from  Heb.  i.  5,  it  declares  his  eternal  generation  from  the  Father,  and 
consequently  his  essential  and  absolute  Deity. 

When  the  angel  Gabriel  announces  the  birth  of  the  predicted 
Immanuel  (Isa.  vii.  14),  he  names  him  "the  Son  of  God"  (Luke  i. 
35).  Our  Lord  habitually  applies  this  divine  title  to  himself  (Matt. 
xx vii.  43). 

The  title  is  thus  defined  by  John  Baptist:  (a)  as  "the  Lamb  of 
God  which  taketh  away  the  sin  of  the  world"  (John  i.  20),  and  as 
therefore  incarnate;  and  (6)  as  "He  which  baptizeth  with  the  Holy 
Ghost"  (verse  33),  and  consequently  as  our  Almighty  Sanctifier 
(verse  34). 

Christ  himself  connects  the  new  creation  of  the  soul  in  his  holy 
image  with  this  sanctifying  title:  "The  dead  shall  hear  the  voice  of 
the  Son  of  God;  and  they  that  hear  shall  live "  (John  v.  25). 

Our  Lord  makes  belief  in  himself  as  the  Son  of  God  the  condition 
of  discipleship  (ix.  35,  38). 

St.  John  makes  belief  in  the  Son  of  God  the  condition  of  "  life 
through  his  name"  (xx.  31).  By  Philip  {the  deacon,  and  therefore  a 
minister  of  Christ)  the  Ethiopian  eunuch  was  admitted  to  Christian 
baptism,  on  his  profession  of  faith  in  the  Son  of  God  (Acts  viii. 
37,  38). 


ST.   JOHN   THE    DIVINE.  41 

We  may  now  see  why,  in  his  epistle  to  the  church  in  Thyatira, 
our  Lord  calls  himself  "the  Son  of  God."  The  title  introduces  him, 
(a)  as  divine  in  his  nature;  (6)  as  our  Sanctifier;  and  (c)  as  the 
supreme  Author  of  these  instruments  of  salvation,  through  him  as 
Sanctifier,  (a)  faith,  (b)  the  sacrament  of  baptism,  and  (c)  the  gospel 
ministry. 

The  truths  we  have  thus  reached  are  all  embodied  in  these  sove- 
reign words  of  his,  "All  power  is  given  unto  me  in  heaven  and  in 
earth  "  ( Matt,  xxviii.  18).  "  He  that  believeth  and  is  baptized  shall  be 
saved  "  (Mark  xvi.  16).  "  As  my  Father  sent  me,  even  so  I  send  you 
[my  "disciples,"  verse 20]  "  (John  xx.  21).  "  Go  ye  [my  "disciples," 
verse  16],  therefore,  and  disciple  all  nations,  baptizing  them  in  the 
name  of  the  Father,  and  of  the  Son,  and  of  the  Holy  Ghost"  (Matt. 
xxviii.  19). 

By  the  title  "the  Son  of  God,"  in  this  epistle  to  the  church  in 
Thyatira,  Christ  exhibits  himself  as  Sanctifier  of  all  churches  and  all 
hearts,  by  these  instruments  of  his  own  appointment,  — faith,  baptism, 
and  the  apostolic  ministry. 

His  eyes :  the  reference  is  to  i.  14,  15. 

Fourth  Recapitulation. — The  lightning-vision  of  the  Son  of  God 
denotes  his  omniscience. 

His  feet:  His  lightning-feet  indicate  the  rapidity  and  promptness 
with  which  he  executes  his  sovereign  will. 


19.  I  know  thy  works,  even  tlry  love,  and  fidelit}',  and  ser- 
vice, and  patience  ;  and  so  thy  last  works  are  more  than  the 
first. 

Thy  works:  Christ  expects  all  churches  to  work  for  him. 

Thy  love:  Brotherly  love.  As  the  "service"  in  this  quadruplet 
is  mutual  ("  ministering  to  the  saints,"  2  Cor.  ix.  19),  the  other  works 
in  this  verse  —  love,  fidelity,  and  patience  —  must  be  mutual. 

Faith:  towards  each  other;  fidelity. 

Service:  the  Greek  word,  the  English  Version  often  translates 
"ministry;"  we  may  therefore  regard  it  as  the  Christian  ministry, 
both  clerical  and  lay. 

(a)  Clerical. — The  false  ministry  of  the  woman  Jezebel  implies 
a  true  ministry  performed  by  men.  The  true  ministry  is  also  con- 
tained in  the  Greek  word  translated  "service"  (verse  19),  which  des- 
ignates (Acts  i.  17,  25,  vi.  4,  xii.  25,  xx.  24,  xxi.  19;  Rom.  xi.  13; 
2  Cor.  iv.  1,  v.  18,  vi.  3;  Eph.  iv.  12;  Col.  iv.  17;  1  Tim.  i.  12; 
2  Tim.  iv.  5,  11)  either  the  personal  ministry  of  the  apostles  of  our 
Lord,  or  the  apostolic  ministry  they  committed  to  other  men. 


42  THE  REVELATION   OF 

(b)  Lay.  — But,  associated  as  is  "service"  (Rev.  ii.  19)  with  "char- 
ity," mutual  love,  with  "faith,"  mutual  fidelity,  and  with  mutual 
"patience"  of  "  the  church  in  Thyatira"  (verse  18),  consisting  of  lay 
people  as  well  as  clergymen,  the  word  "service"  (Rev.  ii.  19)  must 
include  the  ministry  of  laymen  and  lay  women. 

The  inclusion,  in  the  church  of  Thyatira,  of  laymen  and  lay  women 
among  Christian  workers,  is  no  exception  to  the  organization  of  the 
church  universal  in  the  days  of  St.  John.  The  following  statements 
of  St.  Paul  on  this  point  also,  most  conclusively,  establish  the  Chris- 
tian ministry  in  two  forms,  —  clerical,  performed  by  men ;  and  lay, 
performed  by  men  and  women. 

"There  is  neither  Jew  nor  Greek,  there  is  neither  bond  nor  free, 
there  is  neither  male  nor  female:  for  ye  are  all  one  in  Christ  Jesus" 
(Gal.  iii.  28). 

The  "oneness"  of  Jew  and  Greek,  of  bond  and  free,  of  male  and 
female,  is  not  merely  the  possession  of  a  common  salvation  in  Christ 
Jesus.  The  "oneness"  is  also  their  common  duty,  imposed  upon  all 
by  the  possession  of  a  c'ommon  salvation,  of  working  for  Christ. 

This  common  duty  resting  upon  all  souls,  because  they  are  all 
redeemed  by  the  blood  of  Christ,  is  illustrated  and  enforced  by  St. 
Paul,  in  his  graphic  manner. 

"  I  beseech  you,  brethren,  by  the  mercies  of  God,  that  ye  present 
your  bodies  a  living  sacrifice,  holy,  acceptable  to  God;  namely,  your 
ivord-service 1  [that  is,  the  service  of  speech  for  Christ].  For,  as  we 
have  many  members  in  one  [material]  body,  and  all  [bodily]  members 
have  not  the  same  office  [Greek,  "  acting"] ;  so  we,  being  many  [indi- 
viduals], are  one  body  in  Christ,  and  every  one  members  one  of  another. 
Having,  then,  gifts  [duties]  differing  according  to  the  grace  that  is 
given  to  us,  whether  (a)  prophecy  [one  form  of  speech],  let  us  proph- 
esy according  to  the  proportion  [the  analogy]  of  the  faith;  or  {b) 
ministry  [of  the  word,  Acts  vi.  4,  a  second  form  of  speech] ;  or  he  that 
(c)  teacheth  [a  third  form  of  speech],  on  teaching;  or  he  that  (eZ)  ex- 
horteth  [a  fourth  form  of  speech],  on  exhortation;  he  that  giveth,  with 
simplicity  ["liberality,"  2  Cor.  viii.  2];  he  that  showeth  mercy,  with 
cheerfulness"  (Rom.  xii.  1,  4-8). 

According  to  these  words  of  St.  Paul,  it  is  the  Christian  duty  of 
every  human  being,  who  possesses  the  requisite  knowledge  and  ability, 

1  The  Greek  word  translated  "  reasonable"  by  the  English  Version  (Rom.  xii.  ] ) 
occurs  in  the  New  Testament  elsewhere,  only,  1  Pet.  ii.  2,  where  the  English  Ver- 
sion translates  the  same  Greek  by  "  word."  The  immediate  context  (Rom.  xii.  4-8) 
decidedly  prefers  xoord  as  the  translation  in  Rom.  xii.  1,  as  we  shall  soon  show. 

The  Greek  word  translated  "service"  (Rom.  xii.  1)  means  service  rendered  to 
God.  Besides  Rom.  xii.  1,  the  following  are  all  the  places  where  this  Greek  word 
Latvia  ("  service")  occurs  in  the  New  Testament:  John  xvi.  2;  Rom.  ix.  4;  Heb.  ix. 
1,  6.    That,  in  all  of  them,  God  is  the  object  of  the  "  service,"  there  can  be  no  doubt# 


ST.   JOHN   THE  DIVINE.  43 

to  perform  word-service  for  Christ.  This  primary  Christian  duty  St. 
Paul  recognizes  in  another  form. 

"  Ye  are  enriched  by  Him  in  all  utterance  "  (1  Cor.  i.  5). 

"Ye  abound  in  utterance'1''  (2  Cor.  viii.  7). 

In  Christians,  God  prepares  a  people  whose  special  business  it  is 
to  speak  for  him. 

This  general  obligation  is,  however,  in  the  New  Testament,  modi- 
fied by  special  enactments.  Christian  men  are,  in  the  Church  of 
Christ,  either  clergymen  or  laymen;  "the  apostles,  and  elders,  and 
brethren"  (Acts  xv.  23);  "the  apostles  and  elders  with  the  whole 
church"  (verse  22). 

Christian  women,  while  excluded  from  teaching  in  churches  (1  Cor. 
xiv.  34)  and  from  authority  overmen  (1  Tim.  ii.  12),  are  required  by 
St.  Paul  to  teach  in  private  (Tit.  ii.  3,  4). 

In  Tit.  ii.  3,  4,  Christian  women  give  private  instruction  to  other 
women. 

But  in  Acts  xviii.  26,  Priscilla,  the  wife  of  Aquila,  does,  with  her 
husband,  give  Christian  instruction  in  private  to  Apollos,  "an  elo- 
quent man."  That  the  instruction  is  private,  is  certain  from  this  lan- 
guage, "  they  took  him  unto  them;"  that  is,  took  Apollos  to  "their 
house"  (1  Cor.  xvi.  19). 

More:  in  number;  "more  than  ten  days  "  (Acts  xxv.  6). 

20.  But  I  have  this  against  thee,  that  thou  lettest  alone  the 
woman  Jezebel,  who  ssljs  she  herself  is  a  prophetess ;  and 
so  teaches  and  seduces  m}*  own  servants  to  commit  fornica- 
tion, and  to  eat  sacrifices  offered  to  idols. 

Lettest  alone:  dost  not  hinder.  "  Let  him  alone  "  (John  xi.  48). 
•  The  woman  Jezebel:  the  name  Jezebel  Avas  first  borne  by  the 
Zidonian  wife  of  King  Ahab  (1  Kings  xvi.  31). 

The  historical  Jezebel  was  a  pestilence  (Greek,  Acts  xxiv.  5)  to  the 
subjects  of  her  Israelitish  husband. 

(a)  She  introduced  idol-worship  (1  Kings  xxi.  25,  26). 

(b)  She  killed  the  Lord's  prophets  (1  Kings  xviii.  4),  also  Naboth 
(xxi.  15). 

The  historical  Jezebel  was  the  representative  of  the  idolatrous  and 
lawless  portion  of  the  kingdom  of  Ahab  (1  Kings  xviii.  13,  xix.  2, 
xxi.  7-15). 

St.  John 1  calls  the  class  of  apostatizing  women  in  the  church  in 
Thyatira  Jezebel,  on  account  of  their  resemblance  to  Jezebel  of  Tyre. 

1  Antipas  (Rev.  ii.  13)  is  a  representative.  The  "  man  of  sin"  (2  Thess.  ii.  3),  and 
M  antichrist"  (1  John  ii.  18),  is  each  "  antichrist." 


44  THE  REVELATION   OF 

In  her  conduct,  the  representative   Jezebel  of  Thyatira  resembles 
Miriam,  the  sister  of  Moses  and  Aaron. 

(a)  Miriam  was  a  prophetess  (Exod.  xv.  20).  Miriam,  like  Debo- 
rah (Judg.  iv.  4)  and  Anna  (Luke  ii.  30),  was  inspired  by  tbe  Holy 
Ghost  to  teach  God's  will.  The  representative  Jezebel  of  Thyatira 
claims  for  herself  the  same  inspiration  and  office  (Rev.  ii.  20). 

(b)  Miriam  resisted  the  authority  of  Moses  (Num.  xii.  1).  The 
representative  Jezebel  of  Thyatira  resists  the  authority  of  its  apos- 
tolic ministry  (ii.  2). 

Since  Miriam,  the  sister  of  Moses  and  Aaron,  and  a  prophetess, 
proved  rebellious,  it  is  not  incredible  that  in  the  church  of  Thyatira 
there  should  be  a  body  of  women  (which,  for  their  resemblance  to 
Allah's  heathen  wife,  Christ  calls  Jezebel)  raising  a  rebellion  against 
the  ministerial  authority  he  constituted  in  the  churches. 

"Who  says  she  herself  is  a  prophetess:  in  ii.  2  and  9,  where 
like  claims  are  urged,  Christ  denies  the  claims:  "They  are  not." 
The  same  denial  of  the  representative  Jezebel's  claim  is  here  implied: 
she  is  not  a  true  prophetess. 

Teaches :  Jezebel  of  Thyatira  is  a  teaching  prophetess. 

Seduces:  withdraws  from  the  truth. 

Fornication :  here  spiritual,  for  three  reasons :  — 

(a)  Contextual.  The  sin  is  called  in  the  text  both  fornication  and 
adultery,  and  is  committed  by  the  same  individuals.  The  literal 
commission  is  thus  impossible. 

(b)  Fornication  is  here  emphatic  in  position.  In  verse  14,  the 
phrase  is  "idol-sacrifices  and  fornication"  where  the  sin  is  literal: 
here  the  phrase  is  "fornication  and  idol-sacrifices."  The  only  con- 
ceivable reason  why  fornication  has  this  emphatic  position  is  its  des- 
ignation of  spiritual  sin. 

This  is  a  law  established  by  Bible-Greek  usage.  When,  in  couplets 
repeated,  the  normal  order  of  the  words  is  inverted,  the  words  become 
in  sense  figurative. 

Example:  "Pillar  and  ground  [foundation]  "  (1  Tim.  iii.  15).  The 
architectural  order  of  the  words  is  "foundation  and  pillar."  The 
inversion  of  the  order,  "pillar  and  foundation,"  renders  these  words 
figurative. 

(c)  In  this  book  itself,  fornication  is  often  spiritual,  meaning  apos- 
tasy from  God  (xiv.  8,  xvii.  2,  4,  5,  xviii.  3,  xix.  2). 

What  is  the  nature  of  the  sin  committed  by  the  representative 
Jezebel  of  Thyatira? 

The  woman  Jezebel  claims  to  be  an  inspired  prophetess.  Observe: 
the  word  "  woman  "  precedes  the  proper  name  Jezebel.  This  position 
of  "  woman  "  is  contrary  to  usage  elsewhere.  In  the  only  other  places 
in  the  New  Testament  (Matt.  i.  20,  xiv.  3;  Mark  vi.  17;  Luke  i.  24, 


ST.   JOHN   Tin-:  DIVINE.  45 

ii.  5,  iii.  19,  viii.  3;  Acts  v.  1,  xviii.  2,  xxiv.  24),  ten  in  all,  where 
"  woman  "  occurs  in  the  original  with  a  proper  name,  the  proper  name 
precedes  woman. 

Thus  the  woman  (Rev.  ii.  20)  is  proved  to  be  emphatic.  The  woman 
is  the  prominent  object  in  the  clause. 

The  fact  is  instructive  in  determining  the  meaning  of  the  passage. 

Women  in  the  church  of  Thyatira  assert  their  divine  inspiration, 
commission,  office,  and  authority.  Perhaps  they  adopt  the  argument 
of  Koran  and  his  rebellious  company,  "all  the  congregation  are  holy, 
every  one  of  them,  and  the  Lord  is  among  them  "  (Num.  xvi.  3). 

In  Rev.  ii.  2,  certain  men  claim  to  be  the  apostles  of  the  Lord  Jesus 
Christ.  But  in  Rev.  ii.  20,  a  different  case  presents  itself:  women 
proclaim  themselves  his  prophetesses. 

This  proclamation  initiates  in  the  church  of  Thyatira,  and  in  the 
Church  at  large,  a  new  kind  of  Christian  ministry.  The  success  of 
this  new  ministry  can  be  achieved  only  by  the  exclusion  of  the  old. 
Prophetesses  necessarily  supersede  the  prophets.  Victory  and  domi- 
nation create  subjugation  and  ruin. 

We  can  now  perceive  why  our  Lord  calls  the  women  who  occasion 
these  radical  changes,  Jezebel.  The  heathen  mistress  of  Ahab  intro- 
duced into  the  nation  the  priests  of  Baal.  We  see  not  less  than  eight 
hundred  and  fifty  of  these  usurpers  at  Mount  Carmel.  At  the  same 
time,  Queen  Jezebel  puts  to  death  the  prophets  of  the  Lord.  The 
false  displaces  the  true. 

The  false  prophetesses  of  Thyatira  are  a  Jezebel  for  this  obvious 
reason:  in  bringing  in  their  usurping  female  ministry,  they  drive  out 
the  male  ministry  of  Christ's  appointment.  The  elevation  of  women 
to  the  ministerial  office  is  the  downfall  of  men. 

It  is  certain,  (rom  the  language  our  Lord  employs  in  the  context, 
that  he  himself  regards  the  male  and  female  ministries  in  this  very 
light.  He  approves  and  upholds  the  ministry  of  men:  he  condemns 
and  rejects  the  ministry  of  women. 

The  words  by  which  he  describes  the  ministry  of  the  representa- 
tive Jezebel  of  Thyatira  are  condemnatory  in  the  highest  degree.  In 
his  description,  her  ministry  is  spiritual  fornication  and  spiritual 
idolatry.  Ministerial  Jezebelism  is  both  the  rejection  of  the  will  of 
God,  shown  in  his  own  ministerial  appointments,  and  the  adoption 
of  the  human  will,  shown  in  self-appointments,  as  the  master  and 
guide  in  religion. 

St.  Paul  also  excludes  women  from  the  public  Christian  ministry 
(1  Cor.  xiv.  34). 


21.  And  yet  I  am  giving  her  a  certain  time,  in  order  that 


46  THE   REVELATION    OF 

she  may  repent ;  and  }Tet  she  doth  not  desire  to  repent,  and 
turn  from  her  own  fornication. 

May  repent:  by  demanding  repentance  of  Jezebel,  our  Lord  pro- 
nounces her  ministry  sinful. 

Does  not  desire :  as  her  sin  began  in  self-will,  she  does  not  even 
desire  to  abandon  her  self-worship. 

22.  Behold,  I  am  casting  her  into  a  sick-bed,  and  those 
who  are  committing  adultery  with  her  into  great  affliction, 
unless  they  repent  of  her  works. 

I  am  casting:  the  punishment  is  already  being  inflicted. 

Her  into  a  sick-bed:  in  the  Old  Testament,  bed  was  the  instru- 
ment of  sin  (Isa.  lvii.  7-9;  Ezek.  xxiii.  41-44).  Here  bed  denotes 
bodily  weakness:  in  Mark  vii.  30,  the  prostrated  position  denotes 
weakness  of  body. 

With  the  woman  Jezebel,  the  symbolic  bed  of  the  Old  Testament 
is  the  symbolic  instrument  of  her  punishment.  Her  punishment  is 
spiritual  weakness  and  decline.  As  in  the  preceding  verses,  so  in  this 
(verse  22),  the  prevailing  sense  is  spiritual.  "  Into  a  bed,"  being  paral- 
lel with  "  into  great  affliction,"  describes  spiritual  suffering.  Jezebel's 
self-will  is  in  opposition  to  Christ's  will.  She  is -"fighting  against 
God"  (Acts  v.  39).  Her  self-will  resists  the  Holy  Spirit  within  her. 
As  her  self-will  increases  in  obstinacy,  the  influences  of  the  Holy 
Spirit  diminish.  The  divine  life  in  her  is  expiring.  Her  soul  is  expe- 
riencing moral  death.  The  literal  adulteress  was  punished  with  bodily 
death  (Lev.  xx.  10).  Jezebel,  a  spiritual  adulteress,  is  punished  with 
the  death  of  her  moral  affections.  This  is  Jezebel's  sick-bed.  This  is 
the  "great  tribulation"  of  her  followers.  This  is  her  punishment. 
This  is  their  punishment.  Sinners  perish  and  die  spiritually  in  this 
world  (2  Cor.  ii.  15);  "sweet  savor"  in  the  perishing. 

Those  who  are  committing  adultery  with  her:  some  men  in 
the  church  of  Thyatira  joined  the  secession  of  the  apostatizing 
women. 

Affliction:  may  be  internal  as  well  as  external.  It  is  sometimes 
distinguished  from  outward  persecution.  "  Affliction  or  persecution  " 
(Mark  iv.  17). 

From  her  works:  Jezebel's  works,  because  requiring  repentance, 
were  evil.  In  verse  24,  they  are  called  "the  depths  of  Satan."  A 
sinful  mind  produces  a  sinful  life. 

23.  And  so  her  children  will  I  kill  Iry  death,  and  so  all  the 
churches  shall  fully  know  that  I  nryself  am  the  searcher  of 


ST.   JOHN   THE   DIVINE.  47 


all  reins  and  hearts:  even  I  will  give  to  3-011,  to  each  one, 
according  to  your  works. 

Her  children :  Jezebel  of  Thyatira  is  a  spiritual  harlot.  Her 
children  are  therefore  her  spiritual  children.  They  are  her  followers. 
St.  John  calls  his  disciples  "  my  children  "  (3  John  4). 

Will  kill:  in  a  spiritual  sense  (Rev.  ix.  15,  xi.  5,  7,  13,  xix.  21). 

By  death:  the  repetition  of  the  same  word  intensifies  the  predic- 
tion; I  will  utterly  kill. 

St.  John  wrote  the  Apocalypse  about  A.D.  95.  During  the  reign 
of  Antoninus  Marcus,  A.D.  138-161,  perhaps  only  a  generation  after 
the  writing  of  this  book,  Montanus,  of  whom  Tertullian  was  a  fol- 
lower, appeared  in  Phrygia,  a  province  closely  adjoining  the  territory 
in  which  Thyatira  is  situated.  Montanus  was  assisted  in  promul- 
gating his  wish  to  be  regarded  as  the  Paraclete  of  Christ,  by  two  influ- 
ential women,  Priscilla  and  Maximilla,  who  claimed  to  be  prophetesses 
inspired  by  the  Holy  Ghost. 

It  is  thus  possible  that  these  fanatical  matrons  of  Phrygia  derived 
their  system  from  the  fanatical  women  of  Thyatira,  and  that  Mon- 
tanism  itself  is  the  off-shoot  and  continuation  of  the  Jezebelism  of 
this  Apocalyptic  city.  — Eusebius,  Eccl.  Hist,  b.  v.,  c.  16;  Mosheim, 
Eccl.  Hist.,  i.  151. 

This  then,  is  the  meaning  of  the  passage:  "Her  converts  I  will  by 
a  moral  death  utterly  kill." 

Know  fully :  from  their  own  experience. 

The  searcher:  this  title  of  God  the  Father  (Roin.  viii.  27),  Christ 
here  appropriates  to  himself. 

Reins  and  hearts :  this  twofold  specification  includes  every  por- 
tion of  the  human  soul  (Heb.  iv.  12,  13). 

The  Searcher  of  the  reins  and  hearts  sees  the  secret  spring,  both  of 
Jezebel's  sin  and  of  the  sin  of  her  followers.  This  secret  spring-head 
is  pride  and  self-conceit  (Rom.  xii.  16). 

''I  will  give  to  you  [all  the  churches],  to  each  one  [to  each  indi- 
vidual member  of  the  churches],  according  to  your  works : "  the  char- 
acter of  the  sin  determines  the  character  of  the  punishment. 

24.  But  to  you  I  sa3T,  the  rest  who  are  in  Thyatira,  all 
who  are  not  holding  this  doctrine,  who  are  not  personally 
knowing  the  depths  of  Satan  (as  they  call  them) ,  I  am  not 
casting  on  you  any  other  burden. 

This  doctrine :  of  Jezebel's. 
Who :  as  a  class. 


48  THE   REVELATION   OF 


Depths:  secret  purposes  (2  Cor.  ii.  11),  ["  devices"].  Not  certain 
that  there  is  in  the  word  "  depths  "  any  reference  to  gnosticism. 

Satan:  the  prime  instigator  of  Jezebel  and  of  her  party  (verse  9). 

As  they :  the  rest.  The  uncorrupted  portion  of  the  church  call 
the  new  teaching  Satan's  purposes. 

Other  burden:  other  requirement  (Matt.  xi.  30);  that  is,  the 
retention  of  your  present  Christian  graces  and  the  performance  of 
your  present  Christian  duties  (verse  25). 

25.  Except  the  burden  which  }'e  have,  hold  fast,  until  I 
shall  come. 

Hold  fast:  hold  fast  my  teaching;  hold  fast  my  ministry,  consist- 
ing exclusively  of  men.  The  command  applies  to  Christians  in  all 
ages  of  the  world. 

Shall  come:  to  the  final  judgment  in  the  last  day. 

26.  Also  he  that  overcometh,  even  he  that  keepeth  my 
works  unto  the  end,  to  him  will  I  give  authority  over  the 
nations. 

He  that  overcometh:  nominative  of  designation.  As  to  each 
victor  in  Thyatira. 

He  that  keepeth:  the  keeper;  victory  comes  by  keeping. 

My  works:  the  works  I  require;  "my  patience,"  the  patience 
I  require  (iii.  10). 

Authority  over  the  nations :  over  the  Gentiles  (see  ii.  9).  I  will 
make  him  a  fellow-victor  with  myself  over  the  Gentiles  (see  xi.  15, 
xii.  5,  xv.  4,  xix.  15).  He  shall  be  in  my  hands  an  instrument  of 
extending  my  church  in  the  Gentile  world,  by  turning  souls  from 
sin  unto  holiness. 

27.  (And  he  shall  rule  them  with  a  rod  of  iron,  as  the  ves- 
sels which  are  of  clay  are  utterly  shivered)  as  I  myself  also 
receive  of  nry  Father. 

Rule:  as  a  shepherd  (John  x.  11). 

Rod:  sceptre  (Heb.  i.  8). 

Of  iron:  irresistible  (ix.  9),  not  oppressive. 

As  the  vessels :  as  vessels  of  clay  can  be  utterly  shivered  by  a  rod 
of  iron,  so  utterly  shall  Christ's  victors  overcome  their  spiritual  ene- 
mies in  the  hearts  of  men. 

Receive  of  my  Father:  "all  authority  is  given  unto  me  in 
heaven  and  in  earth"  (Matt,  xxviii.  18).  This  clause  belongs  to 
verse  26. 


ST.    JOHN    THE    DIVINE.  49 

28.  And  so  I  will  give  him  the  morning  star. 

The  morning  star  is  the  emblem  of  a  king  (Isa.  xiv.  12).  I  will 
make  my  victor  a  king.  By  this  star,  symbol  of  kingship,  I  constitute 
him  irresistible  king  over  all  nations.  Every  true  disciple  and  faithful 
minister,  Christ  makes  the  instrument  of  his  divine  power  and  success 
in  the  world.  The  martyrs  in  all  ages  were  such  kings.  What  kings 
in  the  world  are  St.  John  and  St.  Paul  to-day!  This  explanation  of 
the  morning  star  accords  with  the  kingly  language  of  verse  27. 

29.  He  that  hath  an  ear,  let  him  hear  what  the  Spirit  saith 
unto  the  churches. 

See  ii.  7,  11,  17,  iii.  6,  13,  22. 


SUMMARY   OF  THE  FOURTH  EPISTLE. 

The  fourth  epistle  has  these  general  subjects :  — 
I.  Titles  of  Christ. 

I.  The  Son  of  God  (verse  18).  2.  Searcher  of  hearts. 
3.  Possessor  of  lightning-eyes.  4.  Possessor  of  lightning- 
feet.  5.  Impartial  judge,  "  I  will  give  according  to  works  " 
(verse  23).     6.  Merciful  judge  (verse  21). 

II.  Approvals. 

1.  Mutual  love,  "  charity  "  (verse  19).  2.  Mutual  "  ser- 
vice "  ("  ministering  to  the  saints,"  2  Cor.  ix.  1).  3.  Mu- 
tual fidelity,  "faith"  (verse  19).  4.  Mutual  patience.  5. 
Increase  ("  more,"  verse  19)  of  all  these  Christian  graces. 
6.  Ignorance  of  Satan's  depths  (verse  24). 

III.  Sins. 

1.  Of  the  church  itself,  (a)  Toleration  of  the  women 
called  Jezebel,  "  sufferest  "  (verse  20).  (b)  Neglect  to  sup- 
press her  "doctrine"  (verse  24).  2.  Of  Jezebel,  (a) 
Spiritual  apostasy,  "reins  and  hearts"  (verse  23).  (b) 
Love  of  power  (verse  26).  (c)  Assumption  of  the  minis- 
terial office,  "  calleth  herself  a  prophetess  "  (verse  20).  (d) 
Creation  of  a  female  ministry,  "  woman  Jezebel  "  (verse  20) . 
(e)  Teaching  spiritual  apostasy  to  the  church  of  Thyatira, 
"  teach  "  (verse  20).  (/)  Practical  seduction  of  a  portion 
of  the  church,  "  seduce  "  (verse  20)  ;  "  leave  this  doctrine  " 
(verse  24).     (g)  Refusal  to  repent  (verse  21). 


50  THE   REVELATION    OF 

IV.  Principal  subjects. 

1.  The  great  duty :  the  exercise  of  the  Christian  ministry, 
both  clerical  and  lay.  2.  The  great  sin:  Spiritual  Apos- 
tasy. 

V.  Adversaries. 

1.  Jezebel.     2.  Her  folio wers.     3.  Satan. 

VI.  Duties. 

1.  Non-toleration  of  Jezebel.  2.  Holding  fast  present 
mutual  love,  service,  fidelity,  and  patience. 

VII.  Threats. 

1.  Sickness  (casting  into  a  bed).  2.  Great  tribulation. 
3.  Spiritual  death. 

VIII.  Mercies. 

1.  Space  for  repentance  (verse  22).  2.  No  other  burden 
than  present  duties. 

IX.  Promises. 

1.  Power  over  the  Gentiles,  to  convert  them  to  Christ.  2. 
Equality  of  dominion  with  Christ  (verse  27).  3.  Morning 
star. 

X.  Adaptation  of  Christ's  titles — (a)  Son  of  God,  (b) 
searcher  of  "reins  and  hearts"  (verse  23),  (c)  eye's,  (d) 
feet — to  the  general  subjects,  the  Christian  ministiy,  and 
spiritual  apostasy. 

1.  The  Son  of  God  is  the  author  of  the  Christian  niinistiy. 
2.  The  special  design  of  the  gospel  proclaimed  by  the  Chris- 
tian ministry  is  to  reveal  the  thoughts  of  hearts  (Luke  ii. 
35).  Christ's  infinite  knowledge  finds  the  thoughts,  appoints 
his  ministers  (Acts  i.  24),  distributes  his  gifts  of  the  Holy 
Ghost  (Acts  xv.  8) .  Since  spiritual  apostasy  is  in  the  heart, 
the  secret  sin  requires  the  Searcher  of  "reins  and  hearts" 
to  detect  it. 

3.  Christ's  lightning  eyes  scan  the  thoughts  of  both  min- 
isters and  people,  and  discern  the  nature  and  extent  of  the 
departure  of  each  soul  from  his  will  and  appointments. 

4.  Christ's  lightning  feet  alwa}Ts  go  with  his  ministers 
wherever  the}-  carry  his  gospel,  and  bring  its  messages  of 


ST.  JOHN   THE  DIVINE.  51 


salvation  to  all  souls,  whether  willing  or  unwilling  to  receive 
his  mercies.  Since  his  lightning  feet  dispense  his  mercies, 
his  lightning  feet  also  reach  all  sinning  and  apostate  souls  to 
inflict  on  them  his  just  punishments. 

XI.  Adaptation  of  Christ's  rewards  to  the  working  mem- 
bers of  the  church  in  Thyatira.  The  rewards  of  the  Chris- 
tian ministry  are  both  in  the  present  life  and  in  the  world 
to  come.  In  the  present  life,  the  rewards  of  the  Christian 
ministry  are  these  three :  (a)  opportunity,  (b)  success,  (c) 
increase  of  grace  in  the  soul  of  each  minister. 

1.  Opportunity.  This  is  the  field  into  which  Christ  sends 
every  minister,  both  clerical  and  lay,  to  work.  In  Thyatira, 
this  field  was  the  Jews  and  Gentiles,  who  filled  the  city,  and 
the  members  of  the  church  itself.  To  men  and  women  alike, 
there  was  the  open  opportunity  of  practising  their  graces,  of 
love  of  souls,  of  services  of  fidelity,  of  enduring  patience. 

2.  Success.  "To  him  that  overcometh,  and  keepeth  my 
works  unto  the  end,  will  I  give  power  over  the  Gentiles" 
(verse  26),  to  convert  them  unto  myself.  This  promised 
success  Christ  "received  of  his  Father"  (verse  27),  and 
the  hope  it  inspires  in  him  moves  him  in  his  own  ministry  for 
our  salvation. 

3.  Increase  of  grace  in  the  soul  of  every  worker  for  Christ. 
"  He  that  watereth  shall  himself  be  watered  "  (Prov.  xi.  25)  ; 
"  It  is  more  blessed  to  give  than  to  receive  "  (Acts  xx.  35), 
—  more  blessed  on  account  of  the  inner  and  personal  reward. 

The  future  rewards  of  the  Christian  ministry  are  so  great 
and  inconceivable  that  they  must  be  described  b}'  figures  : 
"  They  that  turn  many  to  righteousness  are  shining  stars  for 
ever  and  ever"  (Dan.  xii.  3).  The  church  Christ  is  ad- 
dressing in  his  fourth  epistle  knew  this  promise  (Rev.  ii.  28)  ; 
and  the  working  Christians  in  the  Church  must,  for  its  sake, 
work  on  "  unto  the  end." 


52  THE   REVELATION    OF 


PRACTICAL  TRUTHS  OF  THE  FOURTH  EPISTLE. 

1.  Because  divine,  the  Son  of  God  is  both  omniscient  and 
omnipresent  (verse  18). 

2.  Brotherly  love  is  a  prolific  root,  producing  service, 
fidelity,  and  patience  (verse  19). 

3.  Christ  endows  Christian  graces  with  the  power  of 
growth  and  increase  (verse  19). 

4.  Although  Christ  does  not  allow  women  to  be  public 
prophetesses  in  his  church,  he  appoints  them  teachers  in 
private  life  (Phil.  iv.  3  ;  Tit.  ii.  3,  4  ;  Acts  xviii.  26). 

5.  Toleration  of  sin  is  itself  sinful  (verse  20). 

6.  The  love  of  power  is  a  sin  hard  to  overcome  and  for- 
sake (verse  21). 

7.  Sins  cherished  always  displace  Christian  graces  (verse 
22). 

8.  Spiritual  sickness,  unless  cared  for,  occasions  spiritual 
death  (verse  23). 

9.  Sin  in  its  origination  in  the  human  heart  is  so  secret, 
even  to  our  consciousness,  that  only  the  omniscience  of 
Christ  can  detect  it  (verse  23  ;  Ps.  xix.  12,  13). 

10.  Christ  makes  our  works  the  test  of  our  spiritual  state 
(verse  23). 

11.  The  purposes  of  Satan  are  his  "  devices"  (2  Cor.  ii. 
11),  by  which  he  plots  our  ruin  (verse  24). 

12.  Christ  imposes  duties  according  to  our  strength. 

13.  Before  we  can  subdue  the  hearts  of  others  to  Christ, 
we  must  be  habitual  victors  over  our  own  dispositions  and 
affections  (verses  26,  27).  A  Christian  wilfully  sinning 
cannot  be  a  successful  soldier  of  Jesus  Christ. 

14.  The  starry  brilliancy  with  which  Christ  rewards  his 
gospel  servants  (Dan.  xii.  3)  is  in  proportion  to  the  Chris- 
tian light  the}^  impart  to  others  (verse  28) . 


ST.   JOHN    THE    DIVINE.  53 


CHAPTER    III. 

THE    FIFTH    EPISTLE:    THE    EPISTLE    TO    THE   CHURCH 
IN  SARDIS  (iii.  1-6). 

SUBJECT,   SPIRITUAL   DEATH. 

1.  Also  to  the  angel  of  the  church  in  Sardis  write :  These 
things  saith  he  that  hath  the  seven  Spirits  of  God,  and  the 
seven  stars  :  I  know  th3T  works,  that  thou  hast  a  name  to 
live,  and  yet  thou  art  dead. 

The  seven  Spirits  and  the  seven  stars :  in  these  expressions, 
there  is  reference  to  i.  4  and  16,  where  the  expressions  are  explained. 

Fifth  Recapitulation  of  previous  titles  borne  by  Christ. 

Name  :  emphatic,  mere  name.     Your  life  is  not  a  reality. 

To  live:  in  the  Apocalypse,  only  here  in  a  spiritual  sense.  The 
same  sense,  Rom.  vi.  8.  In  Rev.  xx.  4,  "live"  denotes,  not  resur- 
rection-life, but  manner  of  life  ;  describes  a  kingly  life. 

And  yet  thou  art  dead :  in  a  spiritual  sense,  because  contrasted 
with  "to  live"  in  preceding  clause.  In  the  Apocalypse,  only  here 
in  this  sense.     Also,  Luke  ix.  60;  Eph.  ii.  5;  1  Tim.  v.  6. 

Christ,  as  always,  "  uses  great  plainness  of  speech"  (2  Cor.  iii.  12). 
The  first  stroke  of  his  resistless  hand  tears  off  the  mask  of  hypocrisy. 
By  this  startling  address  he  intends  to  break  the  fond  dream  of  self- 
delusion,  in  which  the  church  of  Sardis  is  sleeping.  The  sudden 
address  to  this  dead  church  is,  like  his  loud  call  to  the  entombed 
Lazarus,  "Come  forth!"  The  sharp  summons  is  a  resurrection 
trumpet  to  rouse  the  sleeping  and  dreaming  church  to  newness  of 
life. 

In  the  dull  ears  of  many  a  church,  at  the  present  hour,  is  the  same 
stirring  trumpet  voice  now  sounding,  Thou  art  dead  ! 

2.  Become  ever  watchful,  and  strengthen  the  rest  of  the 


54  THE    REVELATION    OF 


works,  which  were  about  to  die  ;  for  I  do  not  find  thy  works 
perfected  in  the  sight  of  m}'  God. 

"  The  rest"  (in  the  Greek)  refers  to  the  preceding  "  works"  (verse 
1),  just  as  "the  rest"  (ii.  24),  refers  to  the  preceding  "you."  Christ 
determines  the  character  of  persons  by  their  works  (Matt.  vii.  16). 
By  "the  rest  of  the  works"  [workers]  we  may  understand  the  rest 
of  the  persons;  namely,  the  careless  or  backsliding  Christians  in 
Sardis. 

"Were  about:  in  his  love  and  hopefulness,  Christ  regards  the 
death  as  already  past  (Rom.  vi.  17). 

To  die :  in  a  spiritual  sense,  as  in  Rom.  viii.  13. 

Perfected:  brought  to  perfection,  not  in  the  full  "measure" 
(Matt,  xxiii.  32)  I  require. 

In  the  sight  of:  in  the  judgment  of;  "before"  (Luke  i.  6)  has 
this  sense.  God  is  our  present  Judge.  He  is  incessantly  measuring 
our  works  by  his  own  perfect  standard. 

My  God :  in  the  Apocalypse,  only  in  the  epistle  to  Sardis,  where 
Jive  times  (iii.  2,  12)  in  the  Greek. 

Our  Lord  utters  the  expression  (Matt,  xxvii.  46;  Mark  xv.  34; 
John  xx.  17).  It  is  taken  from  Ps.  xxii.  1,  2,  10.  The  word  "my" 
denotes  the  closeness  of  the  relation  subsisting  between  God  the 
Father  and  God  the  Son.  So  close  is  this  relation,  that  each  knows 
the  mind  of  the  other.  When,  then,  our  Lord  says  in  Rev.  iii.  2, 
"in  the  judgment  of  my  God,"  he,  in  effect,  says,  "in  the  judgment 
of  the  Father,  whose  judgment  I  myself  fully  know." 

3.  Accordingly,  remember  how  thoa  art  receiving  and 
hearing  and  keeping  ;  and  so  repent.  Accordingly,  if  thou 
dost  not  watch,  I  will  come  against  thee  as  a  thief;  and  so 
thou  art  in  no  wise  knowing  in  what  hour  I  shall  come 
against  thee. 

Accordingly:  the  particle  we  translate  "accordingly"  is  both 
retrospective  and  summarizing.  It  is  not  inferential,  and  cannot  be 
justly  translated  "  therefore  "  (English  Version).  This  Greek  particle 
here  reviews  the  declarations  and  exhortation  in  verses  1  and  2,  and 
presents  them  as  constraining  reasons  for  personal  and  minute  recol- 
lection and  immediate  repentance. 

Remember:  see  ii.  5. 

How:  "after  what  manner"  (Acts  xx.  18).  Since  the  manner 
required  repentance  ("repent,"  next  clause),  the  manner  was  bad. 
"How"  (1  Cor.  iii.  10)  describes  manner;  and  the  manner,  "wood, 
hay,  stubble,"  must  also  be  bad. 


ST.   JOHN   THE  DIVINE.  55 

In  Rev.  iii.  3,  "how"  is  in  contrast  with  "  livest,"  "watchful," 
and  "strengthen"  (verses  1  and  2),  and  therefore  has  this  meaning: 
"How  lifelessly,  carelessly,  and  feebly  art  thou  receiving  and  hearing 
and  keeping!"  In  Eph.  v.  15,  "  how"  (so  in  the  Greek)  means,  how 
not  foolishly,  "not  as  fools."  Supreme  folly  likewise  marks  the 
manner  of  the  dying  church  of  Sardis. 

Receiving:  the  new  name  (ii.  17).  This  is  the  only  kind  of 
receiving  predicated  in  the  Apocalypse  of  Christian  individuals. 

Hearing:  the  voice  of  the  Holy  Spirit  (ii.  7,  11,  17,  29). 

Keeping:  my  works  (ii.  26),  observing,  doing  the  works  I  com- 
mand. The  Greek  verb  we  translate  "keeping"  is  in  the  present 
tense,  and  thus  makes  the  two  preceding  Greek  verbs  we  translate 
"receiving"  and  "hearing,"  in  sense  present  tenses,  describing  con- 
stant habit. 

The  church  of  Sardis  is  a  sick  man,  scarcely  able  to  walk.  The 
grasp  of  his  receptive  hand  is  feeble.  The  hearing  of  his  ear  is  dull. 
His  active  obedience,  so  far  as  he  attempts  it,  is  partial  and  irresolute. 

As  a  thief:  unexpectedly  (Matt.  xxiv.  43).  The  Sardian  church 
neither  looks  for  nor  hastes  unto  the  coming  of  her  Lord  (2  Pet.  iii. 
12).     She  neither  expects  his  coming  nor  desires  it. 

How  many  Sardian  Christians  are  there  at  the  present  time !  Their 
expectations  and  desires  are  fixed  upon  all  worldly  objects.  For 
Christ,  and  the  treasures  he  presents  to  their  hearts,  their  affections 
are  feeble  and  dying. 

4.  Yet  thou  hast  a  few  names  in  Sardis,  that  are  not  defil- 
ing their  garments  ;  and  so  they  shall  walk  with  me  in  white, 
for  they  are  worth}-. 

Yet :  there  is  a  brighter  fact  than  the  deadness  of  the  church  of 
Sardis  as  a  community. 

Thou  hast :  even  in  the  midst  of  the  universal  spiritual  deadness. 

A  few  names:  persons  (Rev.  xi.  13;  Acts  i.  15). 

Few,  compared  with  the  whole  number;  a  few  live  Christians, 
"the  election"  (Rom.  xi.  7). 

Are  not  defiling :  the  Greek  tense  describes  their  usual  practice. 

Not  defiling;  that  is,  are  most  carefully  preserving  the  unsullied 
whiteness  of  their  garments.  They  are  retaining  the  holiness  and 
purity  of  their  souls,  with  which  Christ  incessantly  blesses  them. 

In  the  presence  and  light  of  Christ  in  our  souls,  may  we  all  now 
continually  see  light! 

Garments:  this  language  is  symbolic.  Garments  are  symbols  of 
states  of  soul. 

(a)  Of  a  sinful  state.     "Joshua  the  high  priest  was  clothed  with 


o6  THE  REVELATION   OF 

filthy  garments"  (Zech.  iii.  3).  "The  Lord  spake  unto  those  that 
stood  before  him,  Take  away  the  filthy  garments  from  Joshua.  Unto 
Joshua  the  Lord  said,  I  have  caused  thine  iniquity  to  pass  from  thee" 
(verse  4).  Thus  it  is  proved  from  the  Bible  itself,  that  a  soiled  gar- 
ment is  the  symbol  of  the  sinful  state  of  the  soul  ( Jude  23). 

(6)  Of  a  holy  state.  "  I  will  clothe  with  change  of  raiment"  (Zech. 
iii.  4).  "  He  hath  covered  me  with  the  robe  of  righteousness'"  (Isa. 
lxi.  10).  "  To  the  Lamb's  wife  was  granted  that  she  should  be  arrayed 
in  fine  linen,  clean  and  white:  for  the  fine  linen  is  [represents]  the 
righteousness  of  the  saints"  (Rev.  xix.  8). 

Walk:  that  is,  live  (xxi.  24). 

With  me  :  John  xvii.  24. 

In  white :  in  white  garments  (verse  5) ;  that  is,  in  holiness. 

Worthy:  of  every  honor  (1  Tim.  vi.  1). 

5.  He  that  overcometh  shall  be  thus  clothed  in  white  gar- 
ments, and  in  no  wise  will  I  blot  out  his  name  from  the  book 
of  life  ;  and  I  will  confess  his  name  before  my  Father  and 
before  his  angels. 

Overcometh :  he  all  the  time,  every  day  and  every  hour,  conquers 
his  unwatchfulness  and  deadness.  Every  sin  is  a  dangerous  enemy, 
and  therefore  must  be  conquered. 

Thus  clothed :  clothed  as  "  the  few  "  are  in  verse  4,  in  white. 

Clothed :  clothed  about,  fully  clothed. 

Blot  out:  the  blotting  assigns  to  the  lake  of  fire  (xx.  15). 

Book  of  life :  God  commanded  Moses  to  number  the  children  of 
Israel  on  two  occasions:  (a)  in  the  second  year  of  their  departure 
from  Egypt  (Num.  i.  1-4);  (6)  in  the  plains  of  Moab  (xxvi.  1-3). 

A  great  sin,  for  example  idolatry,  caused  the  name  of  the  sinner  to 
be  blotted  out  of  this  book  of  numbering  (Exod.  xxxii.  33).  In  other 
words,  the  idolater  was  put  to  death  (Judg.  vi.  31). 

This,  then,  is  the  meaning  of  these  words,  "  I  will  not  blot  out  his 
name  from  the  book  of  life;"  I  will  not  put  him  to  death,  I  will  not 
subject  him  to  the  second  death  (xxi.  8). 

Confess  his  name:  declare  his  name  to  be  rightly  written  in  the 
book  of  life  (Ezra  ii.  62;  Neh.  vii.  64). 

Before  my  Father  and  before  his  angels :  angels  will  attend  our 
Lord  when  he  comes  to  the  universal  judgment  (Matt.  xxv.  31).  His 
confession  of  each  conqueror  will  be  approved  by  God  the  Father  and 
by  his  angels.  The  decisions  of  God  always  commend  themselves  to 
the  intelligence  and  moral  judgment  of  all  good  angels. 


ST.   JOHN   THE   DIVINE.  07 

6.  He  that  hath  an  ear,  let  him  hear  what  the  Spirit  saith 
unto  the  churches. 
See  ii.  29. 

SUMMARY  OF   THE   FIFTH  EPISTLE. 

This  epistle  has  these  general  subjects  :  — 
I.  Christ's  titles. 

1.  He  that  hath  the  seven  Spirits  and  the  seven  stars 
(verse  1). 

2.  The  Author  of  the  book  of  life  (verse  5). 

3.  The  Judge  (verse  5). 

II.  Evils. 

1 .  Decline  of  the  life  of  God  in  the  soul  (verse  1 ) . 

2.  Decline  of  spiritual  graces  :  (a)  of  self-examination 
("remember");  (6)  of  watchfulness  ;  (c)  of  the  desire  for 
restoration  ("  strengthen  "). 

III.  Causes:  Loss  of  the  life  of  Christ  in  the  soul;  (a) 
by  indifference,  (6)  by  sin. 

IV.  Remedies. 

1.  Renewal  of  the  soul  by  the  Holy  Spirit. 

2.  Practice  (a)  of  self-examination,  (b)  of  watchfulness, 
(c)  of  former  graces. 

3.  Restoration  to  former  spiritual  state. 

4.  Repentance  and  abandonment  of  sin. 

V.  Grounds  of  hope. 

1.  Life  and  graces,  though  dying,  are  not  absolutely  dead 
(verse  2). 

2.  A  few  souls  are  still  faithful  and  worthy  (verse  4). 

VI.  Threats. 

1.  Of  Christ's  advent  to  judge. 

2.  Of  unexampled  judgments  (verse  3). 

3.  Of  omission  of  warnings  (verse  3). 

VII.  Rewards. 

1.  Christ's  life. 

2.  White  garments. 

3.  Enrolment  in  the  book  of  life. 

4.  Acceptance. 


58  THE  REVELATION    OF 

VIII.  Principal  subject,  spiritual  death. 

IX.  Application  of  Christ's  titles  to  the  principal  subject. 

1.  The  seven  Spirits  can  restore  spiritual  life. 

2.  Christ's  love,  symbolized  by  the  seven  stars,  leads  him 
to  attempt  the  restoration. 

X.  Adaptation  of  the  promised  rewards  to  the  persons 
addressed. 

The  rewards  promised  (VII.)  will  excite  to  the  use  of  the 
remedies  (IV.). 

PRACTICAL  TRUTHS   OF   THE   FIFTH  EPISTLE. 

1.  Christ  now  employs  the  Holy  Spirit  for  restoration 
from  spiritual  cleadness,  as  well  as  for  growth  in  grace 
(verse  1). 

2.  The  mention  of  "the  stars,"  signet-gems,  emblems  of 
Christ's  love,  proves  that  he  ever  loves  his  people,  even 
when  they  are  backsliding  (verse  1). 

3.  Great  as  is  the  blessing  of  registration  by  Christ  in  his 
book  of  life,  the  blessing  may  be  forfeited  and  lost  b}T  spirit- 
ual deadness  (verse  2). 

4.  The  remedy  for  spiritual  deadness  is  twofold :  (a) 
habitual  watchfulness  ;  (b)  re-establishment  of  Christ's  life 
and  of  the  dying  graces  in  their  former  activity  and  strength 
(verse  2) . 

5.  Examination  precedes  finding.  Christ  is  constantly 
examining  our  works  (verse  2). 

6.  St.  Paul's  exhortation  embraces  the  only  safe  rule : 
"  Let  us  go  on  to  perfection"  (Heb.  vi.  1).  His  example 
enforces  his  own  exhortation  in  Phil.  iii.  13,  14  (verse  2). 

7.  Memoiy,  the  observer  and  recorder  of  our  nominal 
profession,  urges  us  to  practise  repentance  and  a  new  life 
(verse  3). 

8.  Neglect  to  watch  and  repent  insures  swift  and  sudden 
punishment  (verse  3). 

9.  There  are  always,  in  every  church,  a  few  worthy  souls 
who  are  ever  faithful  to  Christ  (verse  4) . 


.sT.   JOHN   THE   DIVINE.  59 


10.  The  rewards  of  victory  over  sin  are  life  with  Christ, 
and  his  recognition  and  reception  "in  the  hour  of  death, 
and  in  the  day  of  judgment  "  (verse  5). 

11.  The  voice  of  the  Holy  Spirit  always  enters  and  in- 
structs the  willing  ear. 

THE    SIXTH    EPISTLE:    EPISTLE    TO    THE     CHURCH    IN 
PHILADELPHIA  (Verses  7-13). 

SUBJECT   OF  THE   EPISTLE,  THE  CON  VERSION  OF  THE  JEWS. 

The  church  in  Philadelphia  is  a  missionary  church  to  the 
Jews.  This  church  is  Christ's  own  pattern  for  all  his 
churches,  at  the  present  time  and  at  all  times. 


7.  Also  to  the  angel  of  the  church  in  Philadelphia  write  : 
These  things  saith  he  that  is  holy,  he  that  is  true,  he  that 
hath  the  key  of  David,  he  that  openeth  and  no  one  shutteth  ; 
and  shutteth,  and  no  one  openeth. 

These  things :  which  follow. 

Holy:  "  The  Holy  One"  is  one  of  the  names  of  Christ  (Acts  iii. 
14).     Holiness  is  more  than  sinlessness:  it  is  moral  perfection. 

True:  real,  perfect.  Christ  is  "the  true  [perfect]  light''  (John  i. 
9).  He  is  "the  true  [perfect]  God"  (1  John  v.  20);  "very  God. of 
very  God"  (Nicene  Creed). 

The  key  of  David :  the  reference  is  to  i.  18,  where  the  keys  are 
"the  keys  of  hell  and  of  death."  In  iii.  7,  "  the  key"  is  the  key  of 
church  authority. 

Sixth  Recapitulation. 

"The  key  of  the  house  of  David  will  I  lay  upon  him"  (Isa.  xxii. 
22).  Key  is  the  symbol  of  kingly  dominion  (Luke  i.  32).  David,  as 
founder  of  the  kingdom  of  Israel,  was  its  head.  He  is  thus  a  type 
of  Christ  (Jer.  xxx.  9).  David's  kingdom  typifies  the  Church  of 
Christ.  Christ  alone  has  the  key  of  the  Church,  the  supreme  authority 
in  it  (Matt.  xvi.  19,  xxviii.  18).     No  Roman  pope  has  this  key. 

Openeth,  etc.:  from  Isa.  xxii.  22,  which  is  prophetic  of  Christ. 
The  quotation  describes  the  resistless,  almighty  power  of  Christ. 

8.  I  know  thy  works :  behold,  I  am  now  setting  before 
thee  an  opened  door,  which  no  one  can  shut ;  for  thou  hast 


60  THE   REVELATION   OF 


very  little  ability,  and  thou  art  keeping  my  own  word,  and 
art  not  denying  niy  name. 

I  know  thy  works :  that  they  are  good.  Because  they  are  good. 
I  now  give  thee  additional  work  to  do. 

Behold:  for  thyself.  Give  personal  and  earnest  attention  to  all 
I  am  about  to  say.  My  words  are  of  the  deepest  interest  to  thee,  to 
the  Jews,  to  the  Church  of  Christ,  and  all  mankind.  My  important 
utterances  immediately  follow. 

I  am  now  setting  before  thee  an  opened  door:  I  am  now 
placing  an  opened  door  before  thine  eyes.  I  myself  open  the  door. 
The  door  thus  opened  immediately  before  thee  is  my  command  for 
thee  to  enter  the  door  at  once. 

The  door  symbolizes  a  large  opportunity  to  work  for  Christ. 

St.  Luke  and  St.  Paul  not  only  use  this  symbol,  but  explain  it: 
"  God  opened  the  door  of  faith  to  the  Gentiles"  (Acts  xiv.  27).  God 
gave  the  Gentiles  the  opportunity  of  believing  in  Christ. 

"  A  great  and  effectual  door  is  opened  unto  me"  (1  Cor.  xvi.  9) :  I 
am  allowed  by  God  to  do  a  great  and  effectual  work  for  him. 

The  opening  and  shutting,  in  verse  7,  suggest  the  image  of  a  door; 
and  the  opened  door  itself  images  an  open  and  wide  opportunity  to 
work  for  Christ  by  extending  his  gospel. 

The  work  to  which  Christ,  by  the  door  he  opens,  appoints  the 
church  in  Philadelphia,  is  the  conversion  of  the  Jews,  of  which  he 
assures  this  church  when  he  thus  promises,  "  I  will  make  them  to 
come  and  worship  before  thy  feet"  (verse  9). 

The  door  which  Christ,  in  his  epistle  to  the  church  in  Philadelphia, 
opened  for  the  conversion  of  the  Jews,  has  never  been  shut.  This 
door  has  always  been  opened  ever  since.  It  is  wide  open  at  the 
present  moment.  It  will  not  be  shut  until  all  the  Jews  have  had 
the  opportunity  of  entering  it,  and  through  it  of  passing  into 
Christ's  kingdom,  both  on  earth  and  in  heaven. 

A  very  little :  small  in  quantity.  In  the  Greek,  emphatic :  thus 
1  Cor.  v.  6,  "  a  very  little  leaven." 

Ability:  pecuniary  ability.  "Beyond  their  power,"  pecuniary 
ability  (2  Cor.  viii.  3).  The  pecuniary  ability  of  the  Corinthians  is 
defined  by  St.  Paul  as  "  deep  poverty"  (verse  2). 

The  church  in  Philadelphia  is  therefore  very  poor  in  this  world's 
goods;  but  the  "deep  poverty"  of  this  church,  Christ  makes  the  first 
of  the  three  reasons  he  gives  for  setting  before  the  Philadelphians 
the  opened  door,  the  duty  he  imposes  upon  them  of  working  for  the 
conversion  of  the  Jews.  "1  am  setting  before  thee  an  opened  door, 
for  thou  hast  very  little  pecuniary  ability:  thou  art  very  poor  [first 
reason],  and  thou  art  keeping  my  own  word  [second  reason],  and  art 
not  denying  my  name  [third  reason]." 


ST.    JOHN    THE    DIVINE.  61 


He  pronounces  poverty  the  primary  qualification  for  the  service. 

Poverty  is  a  comprehensive  term,  and  may  mean,  (a)  simple  scanti- 
ness of  temporal  living,  or  (b)  temporal  support  by  others,  or  (c)  may 
include  both  these  states. 

Ministerial  Poverty  is  thus  a  subject  which  Christ  himself 
places  permanently  in  his  church,  and  presents  to  our  constant 
attention. 

I.  Ministerial  poverty  is  a  Christian  fact. 

1.  Christ  himself  was  a  poor  man.  "The  Son  of  man  hath  not 
where  to  lay  his  head"  (Matt.  viii.  20). 

2.  His  twelve  apostles  were  poor  men.  "They  forsook  all,  and 
followed  him  "  (Luke  v.  11). 

3.  St.  Paul  was  a  poor  man.  "  Ye  sent  once  and  again  to  my 
necessity  "  (Phil.  iv.  16).  "  These  hands  have  ministered  to  my  neces- 
sities "  (Acts  xx.  34).  "  In  hunger  and  thirst,  in  cold  and  nakedness  " 
(2  Cor.  xi.  27). 

4.  The  ministers  of  Christ  in  the  early  Church  were  all  poor  men. 
"The  ministers  of  Christ  in  necessities"  (2  Cor.  vi.  4). 

5.  As  a  class,  Christ's  ministers  have  in  all  ages  been  poor  men. 
This  Christian  fact,  so  fully  established  by  the  example  of  Christ 

and  of  his  ministers  for  so  many  centuries,  plainly  indicates  that  the 
fact  is  his  own  appointment. 

Since  it  is  Christ's  own  ordinance,  ministerial  poverty  will  be  a 
Christian  fact  to  the  end  of  time.     It  will  exist  always. 

II.  Ministerial  poverty  is  a  Christian  power.  The  poverty  of  min- 
isters does  not  hinder  their  success.  Instead  of  a  hinderance  to 
ministers,  poverty  is  a  power.  This  was  pre-eminently  the  fact  with 
the  ministry  of  Christ  and  his  apostles. 

Ministerial  poverty  is  a  mighty  power,  because  it  detaches  minis- 
ters both  (a)  from  the  attractions  and  {b)  from  the  instrumentalities 
of  the  world. 

(a)  Since  poverty  is  Christ's  appointment  for  his  ministers,  men 
will  not  enter  the  ministry  through  hope  of  personal  advantage,  but 
through  the  constraint  of  their  convictions  that  the  gospel  is  from 
heaven,  and  through  the  impulse  of  the  call  of  Christ's  Spirit  in 
their  hearts,  which  they  can  neither  silence  nor  resist. 

(b)  The  field  of  ministerial  usefulness  which  Christ  creates  and 
appoints  is  devoid  of  worldly  instrumentalities.  Christ  does  not  place 
in  the  hands  of  his  soldiers  carnal  weapons.  Ministers  carrying  with 
them  the  abiding  belief  in  this  ordinance  will  use  only  the  instru- 
ments he  allows;  namely,  (a)  the  power  of  his  written  and  preached 
Word,  (b)  the  power  of  believing  prayer,  and  (c)  the  accompanying 
power  of  the  Holy  Ghost. 

In  view  of  Christ's  own  ministry  and   appointment,  and  in  view 


62  THE  REVELATION   OF 

of  the  experience  of  his  Church  in  all  past  ages  and  at  the  present 
time,  we  do  not  exaggerate  when  we  say,  poverty  is  the  instrumen- 
tality by  which  the  gospel  was  at  first  planted;  poverty  is  the  instru- 
mentality by  which  the  gospel  has  been  preserved  and  extended  in 
the  world;  poverty  is  the  instrumentality  by  which  the  gospel  will 
yet  overcome  all  obstacles,  and  become  the  belief  and  the  law  of  all 
nations. 

III.  The  Christian  fact  of  ministerial  poverty  can  never  justify 
ministerial  idleness.  What  is  true  of  Christ's  ministers  is  true  of 
Christ's  people.  When  other  things  are  not  hinderances  to  any  per- 
son's Christian  usefulness,  his  poverty  is  not  an  excuse  for  the  neglect 
of  the  duty  of  speaking  and  laboring  for  Christ.  Every  person  who 
has  a  mind  can  think  for  Christ.  Every  person  who  has  a  voice  can 
speak  for  Christ.  Every  person  who  has  hands  can  work  for  Christ. 
Every  person  who  has  feet  can,  like  Christ  himself,  "go  about  doing 
good."  When  voice  and  hands  and  feet  fail,  every  person  who  has 
a  praying  heart  (and  every  person  can  have,  and  can  wield,  this  effec- 
tual power)  can,  in  silence  and  in  secret,  pray  Christ  to  "make  his 
ways  known  to  all  sorts  and  conditions  of  men,  his  saving  health  unto 
all  nations." 

The  ministerial  poverty  Christ  establishes  does  not  at  all  release  the 
laity  from  the  obligation,  under  which  he  places  them  all,  to  provide 
his  ministers  with  an  adequate  temporal  support.  "  The  Lord  hath 
ordained  that  they  which  preach  the  gospel  should  live  of  the  gospel  " 
(1  Cor.  ix.  14).  "Have  we  not  power  [right]  to  eat  and  to  drink?" 
(verse  4. ) 

"  Have  we  not  power  [right]  to  lead  about  a  sister,  a  wife,  as  well 
as  other  apostles,  and  as  the  brethren  of  the  Lord,  and  Cephas?" 
(verse  5.) 

These  questions  of  St.  Paul  establish  these  truths :  — 

1.  Every  minister  of  the  gospel  has  the  right  granted  him  by 
Christ  to  marry. 

2.  Himself,  and  wife,  and  children  have  the  right  from  Christ  of 
lay  support. 

3.  The  laity  are  required  by  Christ  to  provide  ministers  and  their 
families  with  adequate  sustenance. 

The  adequacy  of  ministerial  support  is  to  be  determined  by  — 
(a)  The  common  lay  expense  of  living,  and  (6)  the  unavoidable 
necessities  of  ministers  and  their  families. 

In  case  the  laity  do  not  give  ministers  adequate  livings,  the  clergy 
are  then  bound  to  support  themselves,  so  far  as  possible.  St.  Paul, 
when  not  in  prison,  supported  himself  (Acts  xx.  34).  Lay  neglect 
cannot  authorize  ministerial  neglect.  When  not  sustained  by  the 
laity,  ministers  are  bound  by  Christ  to  still  work  on  for  him,  so  far  as 


.ST.   JOHN   THE   DIVINE.  63 


they  are  able.  Eacli  minister  receives  his  commission  from  Christ, 
and  not  from  the  people.  The  ministerial  commission  is  created,  not 
by  money,  but  primarily  by  the  Holy  Ghost;  and  this  commission 
must  be  obeyed  until  bodily  ability  is  withdrawn  by  Christ. 

When  both  lay  and  self  support  cease,  even  then  these  duties  re- 
main obligatory  upon  every  minister  of  Christ:  (a)  speaking  for  Christ 
in  private,  (6)  incessant  prayer,  giving  Christ  no  rest  till  he  make  his 
Church  a  praise  in  all  the  earth  (Isa.  lxii.  7). 

My  own  word:  My  own  teaching. 

Not  denying:  that  is,  boldly  confessing.  The  emphatic  negative 
is  here  used  for  the  strong  affirmative. 

Poor  churches  and  poor  ministers  are,  by  Christ's  appointment, 
"to  spend  and  be  spent  in  preaching  the  unsearchable  riches  of 
Christ"  (2  Cor.  xii.  15;  Eph.  iii.  8). 

What  classes  are  churches  and  ministers  to  enrich  by  Christ's 
unsearchable  riches  ? 

Are  "the  poor  of  the  earth"  (Job  xxiv.  4)  to  be  thus  blessed?  or 
are  the  blessings  of  the  gospel  to  be  restricted  to  the  "rich  in  this 
world"  (1  Tim.  vi.  17),  and  to  "honorable  men"  (Nah.  iii.  10)  and 
"honorable  women"?  (Acts  xvii.  12.) 

Our  Lord's  answer  to  these  questions  is  most  direct  and  conclusive. 
The  answer  is  but  a  single  sentence,  easily  understood  and  easily 
remembered:  "The  Lord  hath  anointed  me  to  preach  the  gospel  to 
the  poor"  (Luke  iv.  18). 

Christ's  duty  is  our  duty:  "  As  my  Father  hath  sent  me,  even  so  I 
send  you"  (John  xx.  21).  "  Go  ye  into  all  the  world,  and  preach  the 
gospel  to  every  creature  "  (Mark  xvi.  15).  According  to  Christ's  decis- 
ion and  command,  we  are  to  preach  his  gospel  "  to  every  creature." 
Christ  allows  no  exception.  Neither  race,  complexion,  nor  condition 
can  deprive  any  human  being  of  the  gospel. 

Christ's  assumption  of  our  nature  makes  "  every  human  creature  " 
Christ's  brother.  Our  duty  to  Christ  thus  becomes  our  duty  to  his 
brethren,  who  are  all  mankind.  Our  duty  to  Christ's  brethren  is,  to 
feed,  to  clothe,  to  house,  to  visit,  when  sick  or  in  prison  (Matt.  xxv. 
35-45),  in  case  they  need  our  help. 

By  these  decisions,  Christ  gives  to  the  poor,  the  sick,  the  helpless, 
the  right  to  a  portion  of  the  greater  abundance  with  which  he  favors 
the  rich  and  prosperous. 

No!  since  Christ  partakes  of  our  humanity,  and  has  tasted  death 
for  every  man,  and  is  thus  related  to  every  human  being,  the  gift  of 
his  gospel  is  by  no  means  the  only  Christian  debt  rich  and  well-to-do 
people  owe  the  abject  poor,  even  the  most  miserable  pauper.  The 
relief  of  their  bodily  wants  forms  an  essential  portion  of  the  impera- 
tive obligation  Christ  creates  and  enforces. 


G4  THE   REVELATION   OF 

No  region  can  have  permanent  health  till  the  swamps  are  drained 
and  cultivated.  The  world  cannot  have  a  stable  and  safe  civilization 
till  the  whole  populace  is  Christianized  and  incorporated  permanently 
into  the  State  and  Church.  Majorities  govern,  if  not  by  votes,  by 
example  and  influence.  A  godless  population  will  destroy  any 
nation. 

9.  Behold,  I  will  make  some  of  the  synagogue  of  Satan, 
who  say  they  are  Jews,  and  yet  the}'  are  not,  but  are  lying, 
behold,  I  will  make  them  come  and  worship  God  before  thy 
feet,  and  make  them  know  that  I  myself  am  loving  thee. 

Some  of  the  synagogue :  Christ  here  promises  to  make  a  portion 
of  these  bad  Jews  his  true  worshippers.  He  thus  pledges  himself  to 
give  success  to  the  labors  of  the  church  of  Philadelphia  in  behalf  of 
the  Jews.  This  promise  of  Christ  is  the  door  he  opens  and  keeps 
open,  first  for  the  Philadelphian  church,  and  also  for  all  churches  in 
all  succeeding  years. 

The  wide  door  was  open;  and  the  duty  commanded  by  Christ,  to 
enter  it  and  work  for  the  conversion  of  the  Jews,  was  unalterably 
binding  upon  all  the  churches,  both  Eastern  and  Western,  during  all 
the  unchristian  and  disgraceful  periods  of  the  past,  when,  instead  of 
trying  to  convert  the  Jews  to  the  gospel  of  Christ,  Christians  tried  to 
shut  his  open,  and  fastened-open,  door,  and  persecuted  the  Jews  with 
fines,  disenfranchisement,  expatriation,  imprisonment,  and  death. 

Even  in  Christian  countries,  at  the  present  hour,  the  Jews  as  a 
class  are  regarded  with  dislike,  and  are  excluded  from  all  social  inter- 
course. Christian  disposition  and  Christian  conduct  towards  the 
Jews  must  precede  all  Christian  effort  in  behalf  of  their  souls. 

Say  they  are  Jews, but  yet  they  are  not,  but  are  lying:  these 
Jews,  because  not  "Israelites  indeed"  (John  i.  47),  are  not  true,  but 
false,  Jews.  Their  claim  to  this  true  Judaism  is  a  falsehood.  The 
miracle  of  the  conversion  of  such  enemies  to  the  cross  of  Christ  is 
the  more  striking. 

Come  and  worship  God  before  thy  feet :  after  the  word  "  wor- 
ship," God  is  implied  in  the  Greek,  and  for  this  reason:  the  word 
"God"  is  expressed,  vii.  11,  xi.  16,  xix.  4. 

The  Greek  verb  translated  "worship  "  describes  the  adoration  of  a 
Divine  Person  (iv.  10,  v.  14,  vii.  11,  xi.  1,  16,  xiv.  7,  xv.  4,  xix.  10, 
xxii.  9). 

"Worship,"  and  "before  thy  feet,"  are  different  actions.  Proof: 
(a)  "  I  fell  at  his  feet  (6)  to  worship  "  (xix.  10,  xxii.  8). 

Prostration  may  be  the  accompaniment  of  the  worship  of  a  Divine 
Person,  but  is  not  the  worship  itself. 


ST.   JOHN    THE   DIVINE.  65 


We  see  this  distinction  broadly  drawn  in  the  request  of  Naaman 
(2  Kings  v.  18).  The  promised  conversion  of  the  Jews  fulfils  Isa. 
ix.  14,  in  substance  quoted  in  Rev.  iii.  9. 

Shall  know  that  I  am  loving  thee :  My  blessing  upon  the  labors 
of  the  Philadelphian  church  for  the  conversion  of  the  Jews  will  be 
proof  to  the  converted  Jews  that  I  am  loving  this  church,  and  that  I 
shall  give  additional  proofs  of  my  love  by  converting  still  other 
members  of  the  Jewish  body. 

10.  Because  thou  art  keeping  the  word  respecting  the 
patient  endurance  I  require,  I  myself  also  will  keep  thee  from 
the  hour  of  trial,  which  will  certainly  come  upon  all  the 
world  to  try  them  that  dwell  on  the  earth. 

Patient  endurance :  this  is  the  meaning  of  the  Greek  noun  the 
English  Version  here  translates  "  patience." 

This  essential  requisite  in  all  labors  for  the  conversion  of  souls  to 
Christ,  the  church  in  Philadelphia  conspicuously  exhibits.  Its  endur- 
ing patience  eminently  fits  it  for  the  arduous  work  of  converting  the 
obstinate  Jews. 

Patient  endurance  is  now  the  indispensable  qualification  for  the 
complicated  missionary  work  Christ  is  demanding  so  urgently  at 
the  hands  of  all  his  churches.  Success  is  impossible  without  the 
constant  application  of  the  patience  which  is  resolved  not  to  fail. 
The  present  conversion  of  the  Jews  is  difficult  by  reason  of  their 
neglect  of  their  own  scriptures,  and  their  adherence  to  the  human 
system  of  rabbinism. 

Keep:  preservation  from  evil  is  one  of  the  rewards  with  which 
Christ  compensates  labors  in  his  behalf.  This  preservation  Christ 
both  promises  and  prays  for.  "I  have  given  them  thy  word  [to 
speak];  I  pray  that  thou  shouldest  keep  them  from  the  evil"  (John 
xvii.  14,  15).     Christ  neither  promises  nor  prays  in  vain. 

The  hour  of  trial:  the  season  of  severe  afflictions  which  char- 
acterized the  early  history  of  the  Christian  Church.  "In  the  world 
ye  shall  have  tribulation"  (John  xvi.  33).  "We  told  you  before 
that  we  should  suffer  tribulation;  even  as  it  came  to  pass,  and  ye 
know  "  (1  Thess.  iii.  4).  "  The  fiery  trial  which  is  to  try  you  "  (1  Pet. 
iv.  12). 

To  try:  trials,  like  winds,  separate  the  chaff  from  the  wheat 
(Matt.  iii.  12).  Like  fire,  trials  purify  the  gold  from  the  dross  (1  Cor. 
iii.  13). 

Trials  discover  character.  "The  Lord  your  God  proveth  you,  to 
know  whether  ye  love  the  Lord  your  God  with  all  your  heart  and 


66  THE  REVELATION   OF 

with  all  your  soul"  (Deut.  xiii.  3).  As  winds,  fires,  and  searchers 
and  judges  of  the  heart  and  soul,  trials  are  God's  present  judgment- 
seats,  from  which  he  is  incessantly  issuing  his  own  decisions  respect- 
ing our  spiritual  state.  When  trials  make  us  better,  they  prove  us 
the  pure  gold  God  treasures  for  his  own  use.  When  trials  make  us 
worse,  they  prove  us  the  useless  dross  God  rejects  and  casts  away. 

Christ's  reward  of  preservation  from  all  that  is  really  evil  is,  as 
formerly  and  always,  so  at  the  present  time,  one  of  the  strong 
motives  he  is  ever  presenting  to  all  his  churches  everywhere  to 
engage  them  actively  and  persistently  in  the  evangelization  of  the 
Jews,  and  in  the  conversion  of  all  heathen  people,  both  at  home  and 
abroad. 

The  world:  strictly,  the  inhabited  world.  So  the  Greek,  me- 
tonomy  for  the  inhabitants  of  the  world. 

In  St.  Paul's  Epistle  to  the  Hebrews  (i.  6,  ii.  5),  this  Greek  term 
means  not  "habitable  earth"  (as  explained  by  William  Kay,  D.D., 
in  the  Bible  Commentary,  vol.  iv.  p.  31),  but  means  the  Church  of 
Christ.  This  meaning  of  the  Greek  term  is  derived  from  the  Septua- 
gint  of  Isa.  lxii.  4,  where  this  Greek  terra  is  for  the  Hebrew  appella- 
tion "Beulah,"  the  meaning  of  which  is  "married."  "As  a  young 
man  rnarrieth  a  virgin,  so  shall  thy  sons  marry  thee  ["daughter  of 
Zion,"  verse  11;  the  same  city  as  "the  holy  people,  the  redeemed 
of  the  Lord,"  verse  12:  that  is,  "Mount  Zion,  the  city  of  the  living 
God,  the  heavenly  Jerusalem,"  Heb.  xii.  22,  which  is  no  other  city 
than  the  Church  of  Christ];  and  as  the  bridegroom  rejoice th  over  the 
bride  ["the  Lamb's  wife,"  Rev.  xxi.  9],  so  shall  thy  God  rejoice  over 
thee"  (verse  5).  The  Church,  as  the  beloved  bride  of  Christ,  "mar- 
ried," dwelt-with  (the  meaning  of  the  Greek  term  both  in  Isaiah  and 
the  Epistle  to  the  Hebrews),  "loved,"  is  inteuded  in  Isa.  lxii.,  and 
consequently  in  Heb.  i.  6  and  ii.  5,  because  the  Greek  term  in  these 
two  places  is  the  same  as  the  Greek  term  in  Isa.  lxii.  4. 

That  dwell  on  the  earth:  another  name  for  the  enemies  of 
Christ.     This  is  proved  by  Rev.  vi.  10,  viii.  13,  xi.  10,  xiii.  8,  14. 

While  the  church  in  Philadelphia,  laboring  faithfully  and  earnestly 
for  the  conversion  of  Jews,  shall  be  preserved  from  every  real  evil, 
the  enemies  of  Christ  will  be  tried  and  punished  with  his  heaviest 
judgments. 

11.  I  come  quickly.  Hold  fast  the  treasure  thou  hast, 
that  no  one  take  thy  crown. 

Come  quickly:  to  fulfil  my  three  great  promises:  1.  Conversion 
of  the  Jews  (verse  9);  2.  Preservation  of  the  converting  church  in 
Philadelphia;  3.  Punishment  of  my  enemies. 


ST.  JOHN   THE  DIVINE.  67 


Treasure:  implied  after  "hast,"  because  expressed  after  "have" 
(2  Cor.  iv.  7).     We  have  this  treasure  (of  preaching  the  gospel). 

In  Rev.  ii.  1,  the  verb  " hold "  has  a  treasure  for  its  object;  namely, 
"the  seven  stars,"  the  signet-gems. 

These  examples  from  2  Cor.  iv.  7,  and  Kev.  ii.  1,  prove  that  both 
verbs  "hold"  and  "hast"  can  lawfully  admit  "treasure"  as  their 
object. 

Preaching  the  gospel  is  a  precious  treasure,  for  these  most  in- 
viting reasons:  (a)  It  gathers  priceless  souls  for  Christ,  who  are 
imperishable  jewels  in  his  crown  (Mai.  iii.  17).  (6)  It  procures  for  the 
preacher  the  crown  of  life,  his  inestimable  gift  and  reward  from 
Christ. 

In  Rev.  iii.  8,  the  opportunity  to  convert  the  Jews  is  the  treasure. 
This  precious  treasure  hold  fast  most  firmly.  This  golden  opportu- 
nity most  faithfully  and  enduringly  improve. 

This  urgent  exhortation  Christ  still  addresses  to  all  his  churches, 
of  every  name  and  in  every  country. 

No  one  take :  let  no  one  prevent  your  taking  the  crown  Christ 
promises  you,  the  crown  of  life  (ii.  10). 

The  same  glorious  prize  Christ  now  places  within  the  reach  and 
grasp  of  each  one  of  us.  What  an  unspeakable  blessing  and  honor 
to  be  crowned  by  Christ !  Reader,  let  neither  man  nor  woman  nor 
evil  angel  take  thy  crown. 

12.  He  that  overcometh,  I  will  make  him  a  pillar  in  the 
temple  of  my  God,  and  he  shall  go  no  more  out ;  and  I  will 
write  upon  him  the  name  of  my  God,  and  the  name  of  the 
city  of  my  God,  the  new  Jerusalem,  which  is  coming  clown 
out  of  heaven  from  God,  and  my  new  name. 

Pillar :  a  door  suggests  a  side-post  and  pillar.  A  pillar  implies  a 
temple.  Pillars  of  ancient  temples  were  sometimes  carved  into  fig- 
ures of  men.1  On  the  conqueror  (verse  12)  thus  sculptured,  names 
might  be  engraved. 

In  the  Apocalypse,  the  Greek  noun  here  (verse  12)  translated 
"temple"  always  designates  the  holy  of  holies,  the  second  apart- 
ment of  the  temple  at  Jerusalem;  and  by  the  figure,  a  part  for  the 
whole,  this  second  apartment  denotes  the  entire  temple.  This  fact 
requires  us  to  derive  the  imagery  of  the  "pillar"  from  this  temple  on 
Mount  Moriah,  and  thus  forbids  the  primary  reference  to  a  heathen 
temple. 

In  the  New  Testament,  "pillar"  occurs  elsewhere  only  Gal.  ii.  9, 


The  Atlantes  at  Pompeii  is  an  example. 


68  THE  REVELATION   OF 

and  1  Tim.  iii.  15.  But  as  in  each  place  "pillar"  is  a  figure,  the 
New  Testament  does  not  explain  the  origin  of  the  imagery  in  Rev. 
iii.  12. 

The  Old  Testament,  however,  furnishes  the  literal  pillar,  and  this 
in  connection  with  the  temple  in  Jerusalem,  and  thus  gives  us  the 
source  of  the  figurative  language  when  Christ  promises  to  make  the 
angel  of  the  church  in  Philadelphia  a  pillar :  — 

Hiram  of  Tyre  came  to  King  Solomon,  and  cast  two  pillars  of 
brass,  and  set  up  the  pillars  in  the  porch  of  the  temple.  He  called 
the  name  of  the  right  pillar  Jachin  (that  is,  he  shall  be  established)  ; 
he  called  the  name  of  the  left  pillar  Boaz  (that  is,  in  it  is  strength)  " 
(1  Kings  vii.  13-15,  21). 

The  meaning  of  the  names  of  these  pillars  King  Solomon  caused 
to  be  erected,  established  and  strength,  is  fully  expressed  in  this  de- 
scription of  the  pillar  (Rev.  iii.  21).  "  He  shall  go  no  more  out" 
(of  the  temple);  which  is  the  negative  form  of  the  affirmation,  he 
shall  be  strongly  established  in  the  temple.  Go  no  more  out  (that  is, 
established  in  strength),  obviously  embodies  the  meanings  of  Jachin 
(established)  and  Boaz  (strength) ;  and  signifies,  by  this  double  embodi- 
ment, that  the  angel  of  the  church  in  Philadelphia  is,  as  a  pillar,  as 
strong,  firmly  set,  immovable,  and  enduring,  as  were  both  the  pillars 
of  molten  brass  in  the  high  porch  of  Solomon's  temple.  As  a  repre- 
sentation of  the  vast  strength  and  lasting  stability  of  the  church  in 
Philadelphia,  nothing  in  the  compass  of  Scripture  architecture  can 
exceed  this  doubled  imagery  taken  from  the  masterpiece  of  the  skil- 
ful Hiram  1  of  ancient  Tyre,  the  city  which  the  prophet  Ezekiel  pro- 
nounces "perfect  in  beauty"  (xxviii.  12),  made  so  by  its  cunning 
craftsmen,  of  whom  Hiram  was  the  most  noted. 

He  shall  go  no  more  out:  he  shall  always  be  a  pillar  in  the  tem- 
ple of  God,  which  is  his  church.  In  the  historical  Church  on  earth, 
the  missionary  example  of  the  church  in  Philadelphia  will  ever  live, 
and  will  ever  prove  a  controlling  power  in  the  world.  In  the  New 
Jerusalem,  the  evangelizing  members  of  the  church  in  Philadelphia 
will  be  pillars  of  beauty,  as  permanent  and  glorious  as  is  the  golden 
city  itself. 

The  permanence  of  the  truths  here  imaged  so  graphically  and 
impressively  creates  the  permanency  of  the  duties  Christ  by  this 
imagery  so  richly  rewards.  So  long  as  verse  12  of  chapter  iii.  is  a 
part  of  his  Apocalypse,  it  will  be  the  changeless  duty  of  his  Church 
at  all  times,  and  in  all  places,  to  design  systematically,  to  attempt 
habitually,  and  to  seek  most  earnestly  and  permanently,  the  conver- 
sion of  every  Jewish  soul  and  of  every  heathen  heart. 


1  Kings  vii.  14. 


ST.  JOHN   THE  DIVINE.  69 

The  name  of  my  God:  the  name  of  God  is  "the  seal  of  God" 
(ix.  4).     God's  seal  is  the  mark  of  his  favor  (vii.»3,  4;  Ezek.  ix.  4). 

The  name  of  the  New  Jerusalem:  the  inscription  on  a  person, 
of  the  name  of  a  city,  denotes  that  he  is  a  citizen  of  this  city,  and 
is  identified  with  its  own  existence,  history,  riches,  and  honors  (Acts 
xxi.  39). 

Which  is  descending :  is  descending  incessantly :  so  the  Greek 
present  participle  decides. 

The  New  Jerusalem  is  another  name  for  Christ's  kingdom.  The 
capital  city  here  stands  for  the  kingdom  itself. 

Christ  himself  is  from  above  (John  viii.  23).  His  kingdom  has  the 
same  origin  (Gal.  iv.  26;  Heb.  xii.  22),  not  only  in  the  world,  but  in 
our  hearts  (Lnke  xvii.  21).  Thus  heavenly  in  its  origin,  Christ's 
kingdom  is  spiritual  in  its  nature  and  influences. 

The  kingdom  of  God  thus  within  us  is  in  power  (1  Cor.  iv.  20). 
This  power  is  to  every  believing  soul  "living  water"  (John  iv.  10) 
and  "  living  bread  "  (vi.  51). 

In  these  ways  the  New  Jerusalem  has  an  unceasing  descent.  In- 
cessantly is  the  New  Jerusalem  descending  into  believing  hearts. 

Out  of  heaven :  heaven  is  here  for  the  first  time  in  the  Apoca- 
lypse.    It  means,  in  this  text,  the  residence  of  God. 

Sometimes  heaven  in  the  Apocalypse  means  the  sky  (vi.  13,  14, 
viii.  1,  x.  5,  xi.  6,  xii.  4,  xvi.  21,  xx.  11).  This,  therefore,  may  be 
the  meaning  of  heaven  in  some  other  places  in  the  Book  of  Revela- 
tion; for  example,  iv.  1,  2. 

Many  of  the  symbols  and  scenes  in  the  book  may  be  pictured  and 
exhibited  on  the  face  of  the  sky. 

My  new  name:  Christ's  new  name  he  has  already  minutely 
described  (ii.  17). 

On  the  forehead  of  the  conqueror  described  in  the  epistle  to  the 
church  in  Philadelphia,  three  names  are  inscribed.  Three  is  a  full 
number  (Isa.  xix.  24) :  name  is  identical  with  seal.  Seal  is  a  mark 
of  favor.  Three  seals,  therefore,  on  the  forehead  of  the  Philadelphia 
conqueror,  are  indications  that  Christ  confers  upon  him  boundless 
favor.  No  favor  whatever  does  Christ  withhold  from  his  missionary 
conqueror. 

But  the  Philadelphia  conqueror  is,  in  modern  language,  a  success- 
ful missionary  to  the  Jews. 

By  thus  magnifying  his  regard  for  every  one  who  labors  for  the 
conversion  of  the  Jews,  Christ  not  only  magnifies  the  importance  of 
the  work,  but  he  also  magnifies  his  love  for  "his  brethren,  his  kins- 
men according  to  the  flesh"  (Rom.  ix.  3).  Christ  has  not  cast  away 
his  people  which  he  foreknew  "  (Rom.  xi.  2).  He  still  loves  the  chil- 
dren of  Abraham:   he  still  desires   their  salvation.     He   still  com- 


70  THE  REVELATION   OF 


mands  and  expects  all  his  churches,  without  exception,   to  work 
incessantly  for  their  conversion  to  himself. 

13.   (Identical  with  ii.  29,  etc.) 

SUMMARY  OF  THE  SIXTH  EPISTLE. 

The  sixth  epistle  has  these  general  subjects  :  — 
I.  Christ's  titles. 

I.  The  holy.  2.  The  perfect.  3.  He  that  hath  the  key 
of  David.  4.  He  that  openeth,  and  no  one  shutteth  ;  and 
shutteth,  and  no  one  openeth. 

II.  Approvals. 

1.  Faithfulness;  "kept  my  word"  (verse  8).  2.  Open 
confession  of  Christ's  name  (verse  8).  3.  Enduring  patience 
(verse  10). 

III.  Principal  subject :  the  door  Christ  opens,  namely,  the 
opportunit}*  he  gives  for  the  conversion  of  the  Jews. 

IV.  Duties. 

1.  To  enter  the  door  Christ  opens  ;  that  is,  to  attempt  the 
conversion  of  the  Jews.  2.  Retention  of  present  possessions, 
"hold  that  fast  which  thou  hast"  (verse  11)  ;  (a)  faith- 
fulness, (b)  courage  (open  confession),  (c)  enduring  pa- 
tience, (d)  occupation  of  the  opened  door,  continuance  of 
your  work  for  the  conversion  of  the  Jews.  3.  To  conquer 
(verse  12). 

V.  Promises. 

1 .  The  door  now  opened  will  remain  opened :  "no  man 
can  shut  it  "  (verse  8).  The  opportunity  I  give  for  the  con- 
version of  the  Jews  will  always  remain,  even  to  the  end  of 
the  world.  2.  The  work  for  converting  the  Jews  will  suc- 
ceed ;  Jews  will  be  converted :  "  I  will  make  them  to  come 
and  worship  before  thy  feet"  (verse  9)  ;  "  My  word  shall 
not  pass  away"  (Matt.  xxiv.  35)  ;  "The  natural  branches 
shall  be  graffed  into  their  own  olive  tree"  (Rom.  xi.  24); 
"All  Israel  shall  be  saved"  (verse  26).  3.  Preservation 
"from  the  hour  of  temptation"  (verse  10).  4.  Rewards, 
(a)  crown  (verse  11),  (b)  pillar  (verse  12),  (c)  names 
(verse  12). 


ST.  JOHN  THE  DIVINE.  71 


VI.  Fitness  of  the  church  of  Philadelphia  for  the  work  to 
which  Christ  appoints  it. 

1.  Poverty;  ''little  strength"  (verse  8).  Christ  here 
pronounces  poverty  a  ministerial  advantage.  The  experience 
of  his  Church  confirms  the  truth  of  his  declaration.  The 
most  successful  promulgators  of  his  gospel  have  always  been 
poor  men.  2.  Faithfulness  (verse  8).  3.  Courage  (verse 
8).     4.  Endurance  (verse  10). 

VII.  Application  of  Christ's  titles  to  the  principal  subject. 
1.  His  holiness  prompts  him  to  attempt  the  removal   of 

the  unholiness  of  the  Jews.  2.  His  perfection  includes  love. 
Christ's  affection  for  his  brethren  according  to  the  flesh  is 
the  moving  cause  of  all  his  efforts  for  their  conversion.  3. 
His  omnipotence  ("openeth,  and  no  man  shutteth")  secures 
the  fulfilment  of  this  promise,  "  I  will  make  them  to  come 
and  worship  before  thy  feet "  (verse  9). 

VIII.  Adaptation  of  Christ's  rewards  to  the  Philadelphian 
church.  Christ  appoints  this  church  to  be  a  missionaiT 
church.  Mission- work  among  the  Jews  is  both  most  impor- 
tant and  most  difficult.  The  rewards  Christ  promises  his 
workers  in  this  field  are  proportionabty  great  and  numerous 
(verse  4). 

PRACTICAL   TRUTHS   OF  THE   SIXTH  EPISTLE. 

1 .  The  promises  of  Christ  cannot  fail ;  because  they  rest 
upon  his  holiness,  his  perfectness,  his  kingship,  his  omnipo- 
tence. 

2.  The  duties  Christ  specially  rewards  are  firm  adherence 
to  his  revealed  word,  open  confession  of  his  name,  enduring 
labors  in  his  service. 

.').  Both  ministers  and  people  should  accept  with  cheerful- 
ness and  thankfulness  the  respective  positions  Christ  assigns 
them  in  his  Church.  The  service  of  each  class  he  most 
amply  rewards.  This  is  the  minister's  reward  (Matt.  xix. 
29)  ;  this,  the  layman's  (Heb.  vi.  10,  xiii.  16). 

4.  Christ  never  shuts  his  opened  doors  of  opportunity  and 
duty. 


72  THE  REVELATION   OF 


5.  Christ  makes  special  provision  for  the  salvation  of  the 
Jews,  by  assigning  the  work  of  their  conversion  to  all  his 
churches. 

6.  The  conversion  of  the  Jews  is  with  Christ  a  promised 
fact.  The  Jews,  as  a  body,  will  yet  become  Christians. 
Christ's  promise  cannot  fail. 

7.  Christ's  epistle  to  the  church  in  Philadelphia  is  a  Mis- 
sionary Manual,  prescribing  the  duty  of  all  his  people,  not 
only  to  the  children  of  Abraham,  but  to  all  unconverted  and 
heathen  souls. 

8.  This  Manual  should  be  thoroughly  studied  and  dili- 
gently practised  by  every  Christian. 

THE  SEVENTH  EPISTLE:    EPISTLE   TO   THE   CHURCH   IN 
LAODICEA  (Verses  14-22). 

SUBJECT:   LUKEWARMNESS,  WANT  OF   SUPREME  LOVE  FOR  GOD. 

14.  Also  to  the  angel  of  the  church  in  Laodicea  write  : 
These  things  saith  the  Amen,  the  faithful  and  true  witness, 
the  author  of  the  new  creation  of  God. 

The  Amen:  only  here  in  the  New  Testament  as  an  appellation  of 
Jesus  Christ.  From  the  Hebrew,  with  this  meaning:  the  truth,  "  the 
God  of  truth"  (Isa.  lxv.  16). 

The  faithful  and  true  witness :  this  expression  refers  to  i.  5,  the 
faithful  witness." 

The  Seventh  Recapitulation. 

Faithful :  trustworthy. 

True:  perfect. 

The  author:  the  Greek  arche  is  in  meaning  identical  with  "  cause  " 
(Ecclus.  xxv.  24,  xxxvii.  16;  Wis.  of  Sol.  xii.  16,  xiv.  27;  Col.  i.  18). 
But  "cause"  is  nothing  less  than  "  author." 

-^  The  new  creation :  the  new  creation  of  the  soul  in  the  image  of 
Christ.  " I  make  all  things  new"  .(Rev.  xxi.  5).  " If  any  man  be  in 
Christ,  he  is  a  new  creature"  (2  Cor.  v.  17). 

Christ  here  appeals  to  these  appellations  to  show  that  his  subse- 
quent language  respecting  the  church  in  Laodicea  will  most  certainly 
be  realized. 

15.  I  know  thy  works,  that  thou  art  neither  cold  rtor  hot. 
I  would  thou  wert  cold  or  hot. 


ST.   JOHN   THE   DIVINE.  73 

The  reference  in  verses  15  and  16  may  be  to  water  in  three  states,  — 
cold,  boiling  hot,  and  lukewarm.  Cold  water  cools  thirst  (Luke  xvi. 
24).  Hot  water  boils  meat  (1  Kings  xix.  21).  Both  are  thus  useful. 
But  lukewarm  water  nauseates  ("  spew,"  Rev.  iii.  16),  and  is  thus 
useless  and  hurtful. 

In  the  New  Testament,  cold  and  heat  describe  different  states  of 
human  love  for  God. 

Examples.  —  "The  love  of  many  shall  wax  cold"  (Matt.  xxiv.  12). 
"Fervent  in  spirit,  serving  the  Lord"  (Rom.  xii.  11). 

Fervent  love  for  God  is,  therefore,  the  supreme  love  for  God.  Christ 
demands  of  every  human  being,  "  Thou  shalt  love  the  Lord  thy  God 
with  all  thy  heart,  and  with  all  thy  soul,  and  with  all  thy  mind  "  (Matt. 
xxii.  37). 

We  can  now  see  the  nature  of  lukewarm  love.  It  loves  something 
more  than  God.  Men  who  are  "lovers  of  their  own  selves,  and  are 
lovers  of  pleasure  more  than  lovers  of  God"  (2  Tim.  iii.  2,  4),  Judas 
in  loving  money  (John  xii.  6),  and  Demas  in  loving  "this  present 
world"  (2  Tim.  iv.  10),  more  than  they  loved  Christ,  are  all  examples 
of  lukewarm  love. 

The  church  in  Laodicea  is  "  neither  cold  nor  hot."  It  has  not  lost 
all  love  for  Christ,  but  it  does  not  love  him  fervently  and  supremely. 
Its  love  is  hesitating,  irresolute,  reserved,  partial,  indifferent.  When  ^ 
Christ  says,  "I  would  thou  wert  cold  or  hot"  (verse  16),  he  does  not 
desire  this  church  to  be  colder  than  it  is  in  its  love,  but  he  desires  it  to 
be  more  fervent  in  its  love.  Christ  demands  of  the  Laodicean  church 
such  love  for  himself  as  is  supreme  and  exclusive. 

The  wish,  "I  would  thou  wert  cold  or  hot,"  is  hyperbole.  This 
wish  is  by  the  hyperbole  intensified  into  this  expression :  Most  earn- 
estly do  I  desire  thee  to  love  me  supremely.  God  in  the  same  manner 
intensifies  his  desire  that  idols  would  prove  themselves  possessed  of 
life,  when  he  exclaims,  "  Do  good,  or  do  evil,  that  we  may  know  that 
ye  are  gods"  (Isa.  xii.  23). 

16.  In  this  way,  since  thou  art  lukewarm,  and  so  neither 
hot  nor  cold,  am  I  certainly  about  to  do,  namely,  to  spew 
thee  out  of  my  mouth. 

In  this  way:  in  this  unusual  way.  Christ's  usual  way  is  long 
forbearance  (Rom.  ii.  4). 

To  spew  thee  out  of  my  mouth:  this  language  presupposes 
that  Christ  expects  satisfaction  from  the  conduct  of  the  church  of 
Laodicea.  He  expects  she  will  reciprocate  his  love,  and  that  her  love 
for  him  will  be  to  him  like  food  pleasant  to  his  taste.  But  in  place 
of  satisfaction  his  experience  brings  disappointment.     "The  morsel 


71  THE  REVELATION   OF 

he  has  eaten,  he  vomits  up"  (Prov.  xxiii.  8).  Christ  through  loath- 
ing and  disgust  rejects  the  lukewarm  church;  and  unless  she  opens 
her  heart  to  admit  his  newly  proffered  love  (verse  20),  her  rejection 
will  be  final  and  unalterable. 

17.  Because  thou  art  saying,  I  am  very  rich,  and  continu- 
ally growing  richer,  and  I  have  need  of  nothing ;  and  yet 
thou  knowest  not  that  thou  thyself  art  the  most  wretched, 
and  the  most  pitiable,  even  poor  and  blind  and  naked. 

The  want  of  love  for  Christ  in  the  church  of  Laodicea  is  occasioned 
by  her  self-love,  her  self-trust,  and  her  self-satisfaction.  Like  her 
prototype,  the  selfish  "spouse"  in  the  Song  of  Solomon  (chapter  v.), 
who  lost  her  "beloved"  because,  while  he  was  knocking  at  her  door 
for  admission,  she  was  through  her  self-love  arraying  her  person, 
even  to  the  profuse  anointing  of  her  hands  and  fingers  (verse  5), 
the  church  of  Laodicea  is  most  amply  providing  for  her  own  tem- 
poral convenience  and  luxury. 

Rich :  already  rich. 

Growing  rich :  becoming  richer. 

Need  of  nothing :  this  negative  expression  intensifies  both  "  rich  " 
and  "richer,"  and  in  sense  is  the  superlative,  "richest,"  with  this 
boastful  meaning:  In  my  own  estimation  I  am  the  richest  of  mortals. 

All  this  self-trust  and  self -boasting  has  both  a  spiritual  sense  and 
application. 

It  is  the  language  of  self -righteousness,  such  as  the  self-righteous 
Ephraim  utters,  "I  am  become  rich,  I  have  found  out  substance:  in 
all  my  labors  they  shall  find  none  iniquity  in  me  that  were  sin"  (Hos. 
xii.  8). 

The  church  in  Corinth,  as  described  by  St.  Paul,  is  influenced  by 
the  same  self-righteous  spirit.  "Ye  are  full,  ye  are  rich,  ye  have 
reigned  as  kings  without  us"  (1  Cor.  iv.  8). 

S*  The  self-righteousness  of  the  church  in  Laodicea  prevents  her  real- 
izing her  need  of  the  righteousness  of  Jesus  Christ.  She  does  not 
love  him  supremely,  because  she  does  not  feel  her  imperative  need  of 
his  atoning  blood  to  remove  her  guilt,  and  of  his  renewing  grace  to 
make  her  a  new  creature  in  him.  She  loves  him  little,  because  in  her 
judgment  he  forgives  her  little  (Luke  vii.  47). 

Totally  different  is  the  judgment  of  Christ,  the  author  of  the  new 
creation,  respecting  the  spiritual  state  of  the  self-righteous  and  coldly 
loving  church  of  Laodicea. 

Most  wretched  art  thou :  in  thyself.  Thy  spiritual  condition  is 
most  miserable. 


ST.   JOHN    THE    DIVINE.  (Q 

Most  pitiable:  Its  wretchedness  excites  the  pity  of  all  people 
truly  Christian,  and  also  of  the  holy  angels  (Luke  xv.  7). 

Thou  art  even  poor,  blind,  naked:  these  words  are  not  addi- 
tional appellations,  differing  from  "wretched"  and  "pitiable,"  but 
are  explanations  of  "most  pitiable." 

Poor:  to  beggary,  utterly  poor.  In  a  spiritual  sense.  "In  me 
dwelleth  no  good  thing"  (Rom.  vii.  18). 

Blind:  darkened,  in  a  spiritual  sense:  — 
(a)  Blind  to  her  own  sins  and  to  her  spiritual  poverty. 

{b)  Blind  to  the  necessity  of  being  justified  by  the  blood  of  Christ, 
and  saved  by  his  gracious  and  new-creative  power. 

Naked:  Without  clothing,  without  the  white  garments  Christ 
gives  (verses  4  and  5),  without  the  inward  holiness  these  garments 
represent. 

18.  I  counsel  thee  to  buy  of  me  gold-coin  purified  by  fire, 
that  thou  mayest  grow  rich ;  and  white  garments,  that  thou 
mayest  be  clothed,  and  that  the  disgrace  of  thy  nakedness 
does  not  show  itself;  and  eye-salve  to  anoint  thine  eyes,  that 
thou  ma3'est  see. 

Counsel :  The  Greek  word  implies  that  the  counsellor  is  intimately 
acquainted  with  the  mind  and  state  of  the  counselled  (Matt.  xii.  25 ; 
John  ii.  25).     Because  I  fully  know  thy  wants,  I  counsel  thee. 

Buy:  the  meaning  is  not  literal.  The  blessings  Christ  confers 
cannot  be  obtained  by  either  money  or  service  (Acts  viii.  20).  The 
true  meaning  of  buy  is  strongly  to  desire.  "  Ho,  every  one  that  thirst- 
eth,  come  buy  without  money  and  without  price"  (Isa.  lv.  1). 

Of  me :  Christ  alone  possesses  and  dispenses  the  spiritual  blessings 
he  counsels  the  spiritually  poor  earnestly  to  desire. 

Purified:  melted  by  the  fire  till  all  the  dross  is  separated  from  the  > 
ore,  and  the  gold  is  made  pure  and  bright. 

Rich:  have  "the  true  riches"  (Luke  xvi.  11),  in  increasing  quan- 
tities. Poverty  (verse  17)  is  want  of  holiness.  In  this  world,  then, 
holiness  constitutes  "the  true  riches." 

Show  itself:  (John  xxi.  1,  14)  "showed  himself." 

Disgrace :  Isa.  xlvii.  3. 

Nakedness :  in  spiritual  sense,  sinfulness. 

Eye-salve:  inner  illumination  by  Christ  (Luke  xxiv.  45). 

Eyes:  hearts  (Eph.  i.  18,  iv.  18;  1  John  ii.  27;  Matt.  vi.  22,  23). 

In  verse  17,  blindness  is  second  in  the  triplet:  poor,  blind,  naked./  , 
In  verse  18,  the  removal  of  the  blindness  is  the  last  in  the  triplet, 
to  show  that  the  spiritual  illumination  of  the  soul  by  Christ  is  essen- 
tial  to  the  perception  of  spiritual  poverty,   and    to  the  desire  of 


76  THE  REVELATION   OF 

spiritual  riches,  and  also  to  the  sight  of  our  spiritual  deformities,  and 
to  our  aspiration  after  the  possession  of  Christ's  image  in  our  hearts. 
See:  have  spiritual  sight  (Mark  viii.  18;  Luke  viii.  10). 

19.  Whomsoever  I  love,  I  myself  reprove  and  chasten. 
Accordingly ,  be  fervent  and  repent. 

Love :  with  personal  affection. 

Reprove:  so  as  to  convince  him  of  his  sin  (2  Sam.  xii.  13). 

Chasten:  to  make  him  better  (Heb.  xii.  5,  6). 

Be  fervent:  the  Greek  verb,  and  "hot"  (verse  15),  have  the  same 
root.  Fervent,  not  "zealous"  (English  Version),  is  therefore  the 
correct  translation. 

20.  Behold,  I  stand  at  the  door,  and  knock  :  if  any  man 
hear  my  voice,  and  open  the  door,  I  will  come  in  to  him,  and 
will  sup  with  him,  and  he  with  me. 

Behold:  with  only  one  exception,  "behold,"  in  the  Apocalypse, 
introduces  either  a  new  subject  or  a  new  illustration.  In  verse  19, 
"repent"  is  the  concluding  exhortation,  which  we  may  regard  as 
equal  to  this  declaration  and  promise  to  the  Laodicean  church,  "Re- 
turn unto  me,  and  I  will  return  unto  you  "  (Mai.  iii.  7).  Love  me  with 
all  thy  heart,  and  thou  shalt  have  my  unreserved  love.  In  verse  20, 
"behold"  introduces  a  most  graphic  and  most  attractive  picture  of 
the  manner  of  our  Lord's  return  to  the  repenting  soul.  There  is  no 
such  picture  of  Christ's  love  elsewhere  in  the  Bible.  His  manner  is 
most  condescending  and  most  winning. 
-    I  stand :  I  am  standing  on  the  outside  of  thy  house  (Luke  xiii.  25). 

In  Rev.  iii.  7,  Christ  calls  himself  "He  that  openeth,  and  no  man 
shutteth;"  but  here  he  is  standing  on  the  outside  of  the  door,  as  a 
brother  (Acts  xii.  13),  as  a  servant  (Luke  xiii.  25),  as  a  bridegroom 
(Song  of  Sol.  v.  2),  and  knocks,  and  thus  asks  for  admission.  In 
drawing  us  to  himself,  Christ  respects  the  freedom  of  the  human  will. 
.  At  the  door:  of  the  house  (Mark  ii.  1).  At,  close  to;  so  near  as 
to  touch  and  knock  the  door;  nearer  than  "about"  (Mark  ii.  2); 
nearer  than  " before"  (Jas.  v.  9) ;  at  the  door  of  the  heart. 

And  knock :  am  knocking  continually. 

Forms  of  Christ's  knocking:  — 

External:  by  his  word  and  providence;  (a)  rebuke  (verse  19),  (6) 
discipline  (verse  19). 

Internal:  by  his  Holy  Spirit;  (a)  illumination  (Luke  xxiv.  45; 
Rev.  iii.  18),  (b)  conviction  (John  xvi.  8),  (c)  sense  of  Christ's  love 
(Rom.  v.  5). 


ST.   JOHN   THE   DIVINE.  77 


Any  one:  "  Him  that  cometh  to  me,  I  will  in  no  wise  cast  out" 
(John  vi.  37). 

Hear:  and  obey,  i.  3. 

My  voice :  merely  the  sound  of  my  voice.  In  the  Greek,  "  voice," 
genitive  with  "hear,"  as  in  this  place,  is  simply  the  sound  of  the 
voice.  In  Acts  ix.  7,  "voice,"  accusative  with  "hear,"  is  the  mean- 
ing of  the  voice  (Acts  xxii.  9). 

The  Lord's  voice  (Rev.  iii.  20)  is  the  whispered  word,  "open" 
(Matt.  xxv.  11 ;  Luke  xiii.  25).  When  he  simply  whispers  this  entreat- 
ing word,  he  desires  and  expects  us  to  listen  and  obey.  Returning 
love  for  Christ  waits  to  hear  this  whisper,  however  faint,  and  rejoices 
because  it  heralds  the  near  presence  of  Christ  himself. 

Open  the  door:  in  two  ways. 

Literal.  — At  the  time  St.  John  wrote  the  Apocalypse,  the  door  of  a 
dwelling-house  had  two  valves,  each  called  a  door.  This  double  door 
was  fastened  on  the  inside  by  two  perpendicular  bolts  and  a  horizon- 
tal cross-bar.  Each  valve  was  fastened  to  the  sill  by  one  of  the  per- 
pendicular bolts.  The  cross-bar  resting  on  mortices  in  the  side-posts 
also  fastened  both  the  valves.  The  whole  door  was  opened  by  remov- 
ing the  bar,  and  raising  the  bolts. 

Spiritual.  —  (a)  Reviving  love;  (b)  attention  (Prov.  iv.  20);  (c) 
faith  (Markxi.  22);  {d)  obedience  ( John  xv.  14). 

The  excluding  inside  bar  and  bolts  are,  therefore,  (a)  indifference, 
(6)  inattention,  (c)  unbelief,  (d)  disobedience. 
.  I  will  come  in  to  him:  I  will  enter  his  house  and  his  heart. 

Will  sup  with  him:  supper  was,  in  the  time  of  St.  John,  the 
principal  meal,  and  was  taken  in  the  evening  (Mark  vi.  21;  Luke  xiv. 
16;  John  xii.  2).  I  will  feast  with  him.  To  eat  with  a  person  is  to 
receive  him  to  one's  confidence  and  affection  (Luke  xv.  2;  Gal.  ii.  12; 
John  xxi.  20,  xiii.  25).  "I  will  love  him  freely,  I  will  receive  him 
graciously,  I  will  heal  his  backsliding"  (Hos.  xiv.  2,  4).  This,  then, 
is  the  meaning  of  Christ's  promise :  I  will  sup  with  him,  namely,  I  will 
love  him,  leaning  on  my  heart  (John  xiii.  23). 

He  with  me:  thus  leaning  and  being  loved,  he  shall  fervently  love 
me  in  return  for  my  immeasurable  love  (1  John  iv.  19).  I  will  feed 
him  with  my  own  holy  humanity  (John  vi.  51,  54-56),  and  thus  make 
him  a  partaker  of  my  own  holy  nature.  With  what  a  divine  exhibi- 
tion of  his  humble  condescension,  undying  love,  and  exhaustless 
desire  for  the  salvation  of  every  human  soul,  does  Christ  end  his  sev- 
enth and  last  epistle  to  the  churches!  Neither  lightning  nor  thunder 
accompanies  his  gentle  approach.  The  only  voices  audible  are  these 
voices  which  are  ever  turning  the  world  to  the  incarnate  Son  of  God. 
"Christ's  love  passeth  knowledge"  (Eph.  iii.  19).  "The  love  of 
Christ  constraineth  us  "  (2  Cor.  v.  14).  "  We  love  him  because  he  first 
loved  us"  (1  John  iv.  19). 


78  THE  REVELATION   OF 

The  language  of  this  verse  and  that  of  the  Song  of  Solomon  (v.  2) 
are  so  much  alike,  that  the  similarity  cannot  be  accidental,  but  must 
be  designed  by  the  Holy  Spirit  who  inspired  both  passages. 

1.  The  persons  addressed  are  similar.  Each  is  an  espoused  bride; 
each  is  called  bride,  —  "  spouse  [Greek  numphe,  bride]  "  (Song  of  Sol. 
v.  1).     "  The  bride  [Greek,  numphe],  the  Lamb's  wife"  (Rev.  xxi.  9). 

2.  The  mind  of  each  is  in  a  hesitating,  irresolute  state.  When  the 
spouse  rises  to  open  the  door,  she  hesitates,  and  lingers  to  anoint  her 
hands  and  fingers  (Song  of  Sol.  v.  5).  ''Thou  art  neither  cold  nor 
hot"  (Rev.  iii.  15),  also  describes  a  state  of  hesitation. 

3.  Each  is  addressed  by  the  bridegroom.  "The  voice  of  my  be- 
loved" (Song  of  Sol.  v.  2).  The  voice  of  the  bride's  beloved  is  her 
bridegroom.  Because  the  Lamb's  wife  is  his  bride  (Rev.  xxi.  9),  he 
himself  is  the  Bridegroom.  Christ's  wife  is  his  Church  (Eph.  v.  23). 
The  church  in  Laodicea,  because  connected  with  the  Church  univer- 
sal, is  his  Church,  and  is  therefore  his  bride. 

4.  Each  is  beloved  by  the  bridegroom.  ''My  love,  my  dove" 
(Song  of  Sol.  v.  2).     "  Christ  loves  the  church  "  (Eph.  v.  25). 

5.  To  each  the  bridegroom  seeks  admission.  "My  beloved  knock- 
eth,  saying,  Open  to  me,  my  love"  (Song  of  Sol.  v.  2).  "I  stand  at 
the  door,  and  knock:  if  any  man  open  the  door,  I  will  come  in  to 
him"  (Rev.  iii.  20). 

6.  To  each  a  feast  is  promised.  "He  brought  me  to  the  banquet- 
ing house"  (Song  of  Sol.  ii.  4).  "I  will  sup  with  him,  and  he  with 
me"  (Rev.  iii.  20). 

These  multiplied  coincidences  between  the  Song  of  Solomon  and 
Rev.  iii.  20  not  only  disclose  the  origin  of  St.  John's  language  in  this 
verse,  but  also  establish  the  character  of  the  Song  of  Solomon.  The 
book  is  an  Oriental  and  poetical  description  of  the  reciprocal  love 
subsisting  between  Christ  and  his  Church. 

21.  To  him  that  overcometh  will  I  grant  to  sit  with  me  in 
my  throne,  as  I  also  m}rself  overcame,  and  sat  down  witli  my 
Father  in  his  throne. 

This  verse  describes  the  final  reward  Christ  gives  every  victor  over 
the  sins  mentioned  in  the  seventh  epistle.  The  reward  is  participa- 
tion in  the  exaltation,  dignity,  and  glory  of  Christ  (John  xvii.  24). 

He  that  overcometh.     See  ii.  7. 

To  sit:  enthroned,  as  Christ  sits  enthroned.  The  enthronement 
of  the  victor  will  resemble  the  enthronement  of  Christ.  It  will  not  be 
the  same  enthronement.  "  When  he  shall  appear,  we  shall  be  like 
him  "  (1  John  iii.  2).  In  the  New  Testament,  the  preposition  "  with  " 
sometimes  denotes,  not  sameness,  but  likeness,  resemblance. 


ST.  JOHN  THE  DIVINE.  79 

Examples.  —  (a)  "  Abraham  dwelt  in  tents  with  Jacob."  Abraham 
and  Jacob  were  not  contemporaries:  Abraham,  therefore,  must  have 
dwelt  in  tents  as  Jacob  dwelt  in  tents. 

(b)  "Herod  the  king  was  troubled,  and  all  Jerusalem  with  /urn" 
(Matt.  ii.  3).     Jerusalem  was  troubled  as  Herod  was  troubled. 

(c)  "Eat  and  drink  with  the  drunken''''  (Matt.  xxiv.  49).  Eat  and 
drink,  as  the  drunken  eat  and  drink,  to  excess. 

(d)  "  Watch  ivith  me  "  (Matt.  xxvi.  38).     Watch  as  I  watch. 

(e)  "May  die  with  him"  (John  xi.  16).     May  die  as  Jesus  dies. 
With  me:  enthroned  as  I  am  enthroned  (iv.  4). 

In  my  throne:  "  the  throne  of  God  and  of  the  Lamb"  (xxii.  3). 

Sat  down :  and  am  now  sitting;  "  am  set  down,"  English  Version 
A.D.  1611,  which  (2  Tbess.  ii.  4)  translates  the  same  aorist  verb  of 
Rev.  iii.  21,  as  a  present  tense,  —  "sitteth." 

With  my  Father  in  his  throne  :  In  this  clause,  "  with  "  does  not 
denote  likeness,  but  association  and  sameness.  "  With  "  here  receives 
this  sense,  from  this  command  of  God  the  Father  to  God  the  Son, 
"The  Lord  said  unto  my  Lord,  Sit  thou  at  my  right  hand"  (Ps. 
ex.  1). 

After  his  ascension  into  heaven,  our  Lord  Jesus  Christ  "  sat  on 
the  right  hand  of  God  "  (Mark  xvi.  19).  The  right  hand  of  God  is 
"  the  right  hand  of  his  throne"  (Heb.  viii.  1,  xii.  2). 

The  right  hand  of  the  throne  of  God  is  the  right-hand  seat  in  this 
thione.  The  two  seats  are  in  one  and  the  same  throne.  But  one 
throne  is  mentioned.  The  assumption  that  there  is  a  second  throne 
cannot,  however,  create  a  second  throne.  The  enthroned  Father  and 
Son  occupy  but  one  throne. 

With  Christ's  enthronement  at  God's  right  hand  in  the  same 
throne,  he  was  by  his  Father  invested  with  universal  sovereignty  and 
dominion  (Eph.  i.  20,  21;  1  Pet.  iii.  22). 

This  investment  proves  his  occupation  of  the  same  throne  with  his 
Father. 

The  refusal  to  receive  and  love  Christ  is  — 

1.  Ingratitude  (2  Cor.  v.  14). 

2.  Contempt  (Heb.  x.  29). 

3.  Sin  (John  xv.  22). 

4.  Loss  (Acts  iv.  12). 

5.  Danger  (Heb.  x.  28-31). 

22.  He  that  hath  an  ear,  let  him  hear  what  the  Spirit  saith 
unto  the  churches. 

1.  Seventh  repetition  of  this  exhortation,  —  ii.  7,  11,  17,  29;  iii. 
6,  13,  22. 


80  THE  REVELATION    OF 


2.  These  seven  repetitions  invest  the  exhortation  with  the  strong- 
est emphasis,  and  with  the  greatest  value  and  authority. 

3.  Christ  himself  pronounces  the  exhortation. 

4.  The  Holy  Spirit  conveys  the  exhortation  to  the  seven  churches. 

5.  Because  these  churches  are  representative,  this  exhortation 
Christ  addresses  to  all  churches,  at  all  times  and  in  all  places. 

6.  The  blessing  of  Christ  always  accompanies  the  reception  of  the 
exhortation  (i.  3),  through  the  perpetual  presence  and  almighty 
power  of  the  Holy  Ghost  (1  Pet.  i.  12). 


SUMMARY  OF  THE   SEVENTH  EPISTLE. 

The  seventh  epistle  has  these  general  subjects  :  — 

I.  The  titles  of  Christ.  1.  The  Amen.  2.  The  faithful 
and  true  Witness.  3.  The  Author  of  the  new  creation. 
4.  Counsellor  (verse  18.  See  Isa.  ix.  6).  5.  Reprover 
(verse  19).  6.  Bridegroom,  '*  stand  at  the  door,  and  knock  " 
(verse  20  ;  Song  of  Sol.  v.  2).  7.  Friend,  "  sup  with  him  " 
(verse  20).     (8).  Judge  (verse  21). 

II.  Subject,  lukewarmness, — want  of  supreme  love  for 
God 

III.  Sins.  1.  Lukewarmness.  2.  Self-righteousness  (verse 
17).     3.  Self-ignorance  (verse  17). 

IV.  Duties.  1.  To  bivy  gold,  and  white  raiment.  2.  To 
anoint  e}Tes  (verse  18).  3.  To  be  zealous  (fervent).  4. 
To  repent  (verse  19).  5.  To  hear  Christ's  voice.  6.  To 
open  the  door.  7.  To  sup  with  Christ  (verse  20).  8. 
To  overcome  all  sins  (verse  21). 

V.  Threats.  1.  Rebuke  (verse  19).  2.  Chastening. 
3.  Rejection  (verse  16). 

VI.  Dispositions  of  Christ.  1.  Desire  for  the  fervent 
love  of  Laodicean  church  (verse  15).  2.  Regard  for  the 
welfare  of  the  church  (verse  18).  2.  Love  for  the  church 
(verse  19).     4.  Love  manifested  (verse  20). 

VII.  Christ's  promises.  1.  To  give  (a)  the  true  riches, 
(6)  holiness,  (c)  illumination  (verse  18).  2.  Fellowship 
with  himself  (verse  20).     3.  Kingly  authorit}'  and  honor. 

VIII.  Adaptation  of  Christ's  titles  to  the  general  subject. 


ST.  JOHN   THE  DIVINE.  81 


Each  of  the  eight  titles  is  closely  connected  with  the  great 
purpose  of  this  seventh  epistle,  —  the  creation,  in  the  soul 
of  every  human  being,  of  supreme  love  for  Christ. 

IX.  Application  of  the  truths  of  the  epistle  to  the  case 
of  the  persons  addressed.  These  truths  are  the  motives 
Christ  presents  to  induce  all  men,  without  exception,  to  love 
him  supremely.  These  motives  exhaust  even  the  divine 
treasury  of  instrumentalities.  If  the  threats  and  the  prom- 
ises and  the  surpassing  love  of  Christ  do  not  draw  sinners 
to  him,  nothing  will.  Their  sinfulness  and  their  ruin  are 
beyond  remedy.  Christ  is  free  from  the  blood  of  all  men. 
Lost  souls  are  the  authors  of  their  own  destruction. 

PRACTICAL  TRUTHS  OF  THE  SEVENTH  EPISTLE. 

1.  Love  felt  and  actiug,  desires  love  in  return. 

2.  The  infinite  love  of  Christ  demands,  from  its  own  na- 
ture, the  supreme  love  of  every  human  soul. 

3.  The  infinite  love  of  Christ  deserves  the  supreme  love 
of  every  human  soul.     Love  shown  merits  love  reciprocated. 

4.  Christ,  the  Author  of  the  human  nature,  creates  in 
eveiy  human  soul  instinctive  gratitude.  We  naturally  love 
them  that  love  us. 

5.  Christ,  the  Author  of  our  moral  nature,  and  of  its  new 
creation  in  him,  not  only  creates  the  capability,  but  also 
inspires  the  inclination,  to  love  him  as  Creator,  Redeemer, 
Benefactor,  and  Sanctifier.  Christ  "tasted  death  for  every 
man  "  (Heb.  ii.  9) .  Every  human  soul  does,  in  consequence, 
possess  the  gift  from  Christ  of  the  efficacy  of  his  blood. 
Redemption  is  thus  universal  and  unlimited.  With  this  gift, 
every  human  soul  also  receives  from  Christ  the  gift  of  moral 
capability,  and  with  it  the  grace  and  power  to  exercise  it. 
Were  not  this  second  gift  the  possession  of  every  human 
soul,  the  first  gift  would  be  useless,  and  "  Christ  is  dead  in 
vain  "  (Gal.  ii.  21)  ;  a  possibility  forever  inconceivable. 

The  Christian  facts  that  Christ  tasted  death  for  every  man, 
and  that  he  is  "the  true  Light  which  lighteth  ever}'  man  " 


82  THE  REVELATION   OF 

(John  i.  9),  establish  these  Christian  truths,  —  universal 
redemption,  and  universal  participation  in  Christ's  gift  of 
spiritual  light. 

These  fundamental  truths  of  the  gospel  destroy  a  promi- 
nent position  in  "  Natural  Law  in  the  Spiritual  World,"  by 
Heniy  Drummoiid,  "Spiritual  life  is  conferred  only  upon 
a  small  portion  of  mankind  ;  "  and  also  this  kindred  dogma 
of  John  Calvin,  "  By  the  eternal  decree  of  God,  eternal  life 
is  fore-ordained  for  some,  and  eternal  damnation  for  others  " 
(Institutes,  book  iii.  chap.  21). 

6.  Refusal  to  love  Christ  is  opposition  both  to  the  native 
instinct  of  gratitude,  and  to  the  grace  of  his  Holy  Spirit, 
with  which  he  inspires  every  human  soul. 

7.  Destitution  of  love  for  Christ  is  destitution  of  his  image, 
which  is  love  (1  John  iv.  8). 

8.  If  we  are  not  like  Christ,  we  shall  not  see  him  when  he 
shall  appear  (1  John  iii.  2). 

CHARACTERISTIC  PECULIARITIES   OF    CHAPTERS   L,   II. , 

AND  III. 

I.    RECAPITULATIONS. 

We  have  just  listened  to  the  sevenfold  repetition  ot 
Christ's  impressive  exhortation  to  the  seven  churches. 

In  our  previous  attention  to  his  words,  we  have  heard  seven 
other  recapitulations.  These  deserve  to  be  more  minutely 
examined. 

Chapters  ii.  and  iii.  repeat  substantially  the  first  chapter. 

The  first  chapter  of  the  Apocalypse  contains  a  most 
graphic,  and  at  the  same  time  unique,  description  of  the 
person  and  offices  of  the  Son  of  man. 

This  description  fills  two  portions  of  the  chapter  (verses 
4-8  and  11-18).  The  second  description  is  an  expanded 
recapitulation  of  the  first.  Thus  early  in  the  Apocalypse 
does  the  principle  of  recapitulation  appear.  The  same  prin- 
ciple pervades  the  entire  volume.     The  obvious    design   of 


ST.   JOHN    THE   DIVINE. 


83 


recapitulation  is  the  exhibition  of  the  unfailing  and  absolute 
certaint}' of  the  events  symbolized  and  predicted.  Recapitu- 
lation  is  the  emphatic  repetition  of  this  declaration.  "  The 
dream  [vision]  was  doubled  unto  Pharaoh  tivice;  because 
the  thing  is  established  by  God,  and  God  will  shortly  bring  it 
to  pass"  (Gen.  xli.  32). 

Recapitulation  is  often-reiterated  instruction  and  admoni- 
tion, "  precept  upon  precept,  line  upon  line  "  (Isa.  xxviii. 
13),  that  the  lessons  may  be  deeply  engraven  upon  the  imagi- 
nation and  memory,  and  be  forever  remembered  and  obeyed. 

St.  Paul  employs  recapitulation  with  forcible  impressive- 
ness  and  persuasive  tenderness  :  "  Of  many  I  have  told  you 
often,  and  now  tell  you  even  weeping  "  (Phil.  iii.  18). 

These  illustrations  from  Isaiah  and  St.  Paul  will  help  us 
understand  and  appreciate  the  incessant  use  of  recapitulation 
in  the  Apocalypse.  In  Rev.  ii.  and  iii.,  each  of  the  seven 
epistles  begins  by  repeating  a  portion  of  the  description  of 
our  Lord  in  the  first  chapter.  That  the  exactness  of*  the 
recapitulations  ma}'  be  easily  seen,  the  description  of  our 
Lord  and  the  recapitulations  are  here  placed  in  opposite  col- 
umns. 


OUR   LORD  S   DESCRIPTION. 

1.  "  In  the  midst  of  the  seven 
golden  candlesticks,  one  like  unto 
the  Son  of  man"  (i.  13).  "He 
had  in  his  right  hand  seven  stars  " 
(verse  16). 

2.  "I  am  the  first  and  the  last: 
I  am  he  that  liveth  and  was  dead ; 
and  behold,  I  am  alive  forever- 
more"  (i.  17,  18). 

3.  "Out  of  his  mouth  went  a 
sharp  two-edged  sword"  (i.  16). 

4.  "  His  eyes  were  as  a  flame  of 
fire;  and  his  feet  like  unto  fine 
brass,  as  if  they  burned  in  a  fur- 
nace" (i.  14,  15). 


RECAPITULATIONS. 

Epistle  I. —  "Who  walketh  in 
the  midst  of  the  seven  golden  can- 
dlesticks." "He  that  holdeth  in 
his  right  hand  seven  stars"  (ii.  1). 

Epistle  II.  —  "  The  first  and  the 
last,  which  was  dead,  and  is  alive" 
(ii.  8). 

Epistle  III.  —  "  He  which  hath 
the  sharp  sword  with  two  edges" 
(ii.  12). 

Epistle  IV.  —  "Who  hath  his 
eyes  like  unto  a  flame  of  fire,  and 
his  feet  are  like  fine  brass"  (ii. 
18). 


84 


THE   REVELATION    OF 


5.  "  The  seven  Spirits  which  are 
before  his  throne  "  (i.  4).  "  In  his 
right  hand  seven  stars  "  (verse  16). 

6.  "  I  have  the  keys  of  hell  and 
of  death"  (i.  18). 


7.  "Jesus  Christ,  the  faithful 
witness"  (i.  5). 


Epistle  V.  —  "He  hath  the 
seven  Spirits  of  God,  and  the  seven 
stars"  (iii.  1). 

Epistle  VI  —  "He  that  hath 
the  key  of  David;  he  that  openeth, 
and  no  man  shutteth;  and  shut- 
teth,  and  no  man  openeth"  (iii. 

7). 

Epistle  VII  —  "The  faithful 
and  true  witness"  (iii.  14). 


OFFICE    OF    THE    RECAPITULATIONS. 

Each  recapitulation  introduces  either  a  threat  or  a  promise. 
Epistles  one,  three,  five,  seven,  contain  threats  ;  epistles  two, 
four,  six,  contain  promises.  Thus  the  threats  and  promises 
alternate. 

Epistle  I.  — Threat.  "I  will  remove  thy  candlestick"  (ii.  5); 
repeated  from  "He  that  walketh  in  the  midst  of  the  seven  golden 
candlesticks"  (ii.  1). 

Epistle  II.  —  Promise.  "I  will  give  thee  a  crown  of  life"  (ii. 
10);  repeated  from  "which  is  alive"  (verse  8). 

Epistle  III.  —  Threat.  "  I  will  fight  against  them  with  the  sword 
of  my  mouth"  (ii.  16);  repeated  from  "He  which  hath  the  sharp 
sword  with  two  edges"  (verse  12). 

Epistle  IV. — Promise.  "I  will  give  him  the  morning  star"  (ii. 
28) ;  repeated  from  "  the  Son  of  God  hath  his  eyes  like  unto  a  flame 
of  fire,  and  his  feet  are  like  fine  brass"  (verse  18). 

The  morning  star  is  the  emblem  of  a  king.  (Isa.  xiv.  12)  "I  will 
give  him  the  morning  star;"  that  is,  I  will  make  him  a  king.  "To 
him  will  I  give  power  over  the  nations"  (Rev.  ii.  26).  "He  shall 
rule  them  with  a  rod  of  iron  "  (verse  27).  In  other  words,  his  ruling 
power  shall  be  irresistible.  His  power  will  be  resistless,  because  his 
eyes,  like  mine,  shall  be  quick  to  discern,  like  "  a  flame  of  fire,"  that 
is,  like  the  lightning;  and  his  feet  swift  to  execute,  like  my  own 
lightning  feet,  "burning"  and  flaming  in  their  almighty  and  con- 
quering rapidity. 

Epistle  V.  —  Threat.  "  I  will  come  on  thee  as  a  thief;  and  thou 
shalt  not  know  what  hour  I  will  come  upon  thee"  (iii.  3);  repeated 
in  its  ideal  from  "  He  that  hath  the  seven  Spirits  of  God  and  the 
seven  stars"  (verse  1).  Holding  the  seven  stars,  Christ  is  affectionate. 
Holding  the  Spirits  of  God,  Christ  is  both  omniscient  and  omnipotent. 
These  attributes  enable  Him  to  come  as  a  thief,  suddenly,  at  any  un- 


ST.   JOHN    THE    DIVINE.  85 

known  instant.  His  affection  will  determine  the  manner  of  his  coming. 
While  punitive,  it  may  yet  be  in  love. 

Epistle  VI.  —  Promise.  "  I  have  set  before  thee  an  open  [opened] 
door,  and  no  man  can  shut  it"  (iii.  8) ;  repeated  from  "He  that  hatb 
the  key  of  David ;  he  that  openeth,  and  no  man  shutteth  ;  and  shutteth, 
and  no  man  openeth"  (verse  7). 

Epistle  VII.  —  Threat  "I  will  spew  thee  out  of  my  mouth" 
(iii.  16);  repeated  as  the  necessity  of  the  rejection,  from  "the  faithful 
and  true  witness"  (verse  14),  who  has  already  said  "I  hate"  false 
disciples  (ii.  0),  and  who  therefore  will  show  this  declaration  to  be 
"  faithful  and  true." 


These  seven  groups  of  Apocalyptic  scriptures  disclose  the 
relations  existing  between  the  descriptions  of  our  Lord  in 
the  first  chapter,  and  their  recapitulations  in  chapters  ii.  and 
iii. 

The  descriptions  of  our  Lord  are  designations  of  the  char- 
acter of  the  several  threats  and  promises  pronounced  in  the 
second  and  third  chapters. 

But  symbolic  descriptions,  which  are  thus  definite  designa- 
tions, are  themselves  symbolic  predictions. 

These,  then,  are  the  veiy  significant  and  instructive  rela- 
tions subsisting  between  the  descriptions  of  our  Lord's  per- 
son and  offices,  in  the  first  chapter  of  the  Apocalypse,  and 
their  subsequent  recapitulations  :  The  descriptions  are  pre- 
dictions, THE  RECAPITULATIONS  ARE  FULFILMENTS. 

The  recapitulations  are  fulfilments,  because  with   God    a 
threat  is  an  execution,  unless  the  threat  is  averted  by  repent- 
ance.    With  God  also,  a  promise  is  a  realization,  unless  the- 
promise  is  nullified  by  human  unbelief  and  disobedience. 

These  inherent  relations  between  chapter  i.  and  chapters 
ii.  and  iii.  are  most  important.  They  cast  invaluable  light 
upon  the  structure  and  significance  of  the  remaining  portions 
of  the  book.  In  the  sublime  visions  which  follow  the  seven 
epistles,  are  both  symbolic  predictions,  and  symbolic  fulfil- 
ments of  these  predictions.  In  arrangement,  chapters  iv.- 
xxii.  are  reflections  and  counterparts  of  the  first  three 
chapters.     Recapitulation  is  the  initiating  clew  into  the  in- 


86 


THE  REVELATION   OF 


tricate  and  complicated  labyrinth,  which  it  will  be  our  next 
attempt  to  enter,  and  trace  to  the  end.  The  fact  of  predic- 
tion and  fulfilment  in  chapters  i.,  ii.,  and  iii.,  is  a  strong 
and  divine  key,  prepared  to  open,  on  all  doors,  all  locks,  and 
lift  all  bolts  which  may  hereafter  in  their  received  traditions 
and  antiquated  rustiness  resist  our  tentative  hands,  and  bar 
our  inquiring  way. 

II.     INTENSIFICATIONS    BY    AMPLIFICATION. 

These   intensifications   abound   in   the   second    and   third 
chapters. 

The  intensifications  are  of  two  kinds. 

1.   The  descriptions  of  our  Lord  in  chapter  i. 


EXAMPLES. 


Simple, 
(a)  "I  have  the  keys  of  hell 
and  of  death"  (i.  18). 


(b)  "Jesus  Christ,  the  faithful 
witness"  (i.  5). 


Intense. 

"  He  that  hath  the  key  of 
David;  he  that  openeth,  and  no 
man  shutteth;  and  shutteth,  and 
no  man  openeth  "  (iii.  7). 

"The  faithful  and  true  wit- 
ness" (iii.  14). 


2.  A  climactic  series :  — 

(1)  Of  threats. 

(a)  "  I  will  remove  thy  candlestick  "  (ii.  5) . 

(b)  "I  will  war  with  the  sword  "  (verse  16). 

(c)  kt  I  will  come  as  a  thief"  (iii.  3). 

(d)  k'  I  will  spew  thee  out  of  my  mouth  "  (verse  16). 

(2)  Of  promises. 

(a)  "Tree  of  life"  (ii.  7). 

(b)  "  Crown  of  life. ' '     Preservation  from  ' '  second  death  ' ' 
(ii.  10,  11). 

The  promise  is  here  doubled. 

(c)  Hidden  manna.     White  stone.     New  name  (ii.  17). 
The  promise  is  here  tripled. 

(d)  Power  over  nations.     Rod-of-iron  rule.     Breakage  to 
shivers.     Morning  star. 


ST.   JOHN   THE  DIVINE.  87 

The  promise  is  here  quadrupled. 

(e)  Sentence  of  worthiness.  White  raiment.  Name  in 
book  of  life.  Confession  before  Christ's  Father.  Confession 
before  his  angels  (iii.  4,  5). 

Here  the  promise  is  quintupled. 

(/)  Crown.  Pillar.  Immovability.  Name  of  God. 
Name  of  New  Jerusalem.     Christ's  new  name  (iii.  11,  12). 

Here  the  promise  is  sextupled. 

(g)   Enthronement  with  Christ  (iii.  21). 

This  promise  is  sevenfold,  since  enthronement  with  Christ 
is  the  consummation  of  all  the  twenty-one  other  promises  ; 
twenty-one  being  the  multiple  of  three  and  seven,  each  of 
which  is  a  perfect  number.     Thus  their  multiple  is  perfect. 

These  elaborate  illustrations  of  intensified  amplification 
disclose  an  unexpected  literary  excellence  in  the  Apocalypse, 
—  its  minutely  artistic  character.  Other  instances  may  here- 
after reveal  themselves. 

III.    REPRESENTATION. 

Recapitulation  and  amplification  are  inherent  in  the  ver}T 
nature  of  the  Apocalypse,  as  a  literary  creation.  The  book 
is  a  series  of  visions.  The  visions  are  not  realities,  but  the 
representations  of  realities.  Because  the  visions  are  repre- 
sentative, they  can  be  recapitulated  and  amplified. 

Representation  pervades  and  characterizes  the  whole  vol- 
ume. Nothing  on  its  pages  is  literal  fact,  in  case  the  object 
presented  can  be  symbolized. 

Instances  of  representation  in  the  first  division  of  the 
Apocalypse  may  enable  us  to  perceive  more  clearly  the 
structural  character  of  the  book. 

1 .  The  vision  of  the  Son  of  man  in  the  first  chapter  rep- 
resents his  actual  character,  so  far  as  he  exhibits  it  in  the 
various  symbols. 

In  the  seven  epistles,  Christ  exhibits  himself  in  various 
symbols  and  in  various  characters.  He  is,  thus  a  multiplied 
symbol.     The   fact  is  a  model.     Other  persons  may,  then, 


88  THE  REVELATION   OF 

assume  different  symbols,  provided  St.  John  shall  so  deter- 
mine. The  scarlet  woman  (chapter  xvi.)  may  be  the  s}rm- 
bol  both  of  civil  and  ecclesiastical  power. 

2.  In  the  seven  epistles,  the  angels  are  representatives  of 
the  seven  churches. 

3.  In  their  turn,  the  seven  churches  are  representatives  of 
all  future  churches  which  may  possess  their  excellences,  or 
may  renew  their  faults  and  vices. 

The  recapitulations,  amplifications,  and  representations 
of  the  first  division  of  the  Apocalypse  foreshadow,  predict, 
and  insure  the  re-appearance  of  the  same  peculiarities  in  the 
diversified  visions  which  succeed  the  epistolary  portion  of 
the  book. 

We  await  with  impatient  interest  the  presentation  and 
development  of  the  larger  and  more  eventful  drama.  The 
new  scenes  will,  in  outward  features,  closely  resemble  their 
instructive  predecessors. 

KELATIONS  OF  THE  SEVEN  EPISTLES  OF  THE  APOCA- 
LYPSE TO  THE  AFTER  PORTIONS  OF  THE  BOOK. 

The  seven  epistles  are  not  a  separate  and  completed  part 
of  the  Apocalypse.  They  are  necessary  and  essential  prepara- 
tions for  the  subsequent  portions. 

I.  At  the  beginning  of  the  second  part  of  the  book,  a 
throne  of  judgment  is  erected  (iv.  2) . 

The  seven  epistles  are  the  divine  code  by  which  the 
decisions  of  this  judgment- throne  are  ruled. 

The  seven  epistles  of  the  Apocalypse,  although  bearing 
different  titles,  constitute  a  comprehensive  summary,  first 
of  all  Christian  duties,  and  then  of  all  the  sins  which 
oppose  the  creation  of  Christ's  life  in  our  nature,  deaden 
this  life  when  it  exists,  cause  the  ruin  of  lost  souls,  and 
perpetually  weaken  his  Church,  and  hinder  its  growth  and 
extension. 

The  contents  of  the  seven  epistles  disclose  their  inherent 


ST.   JOHN  TEE  DIVINE.  89 

possession  of  these  indispensable  constituents  of  Sijudyment- 
code. 

CHRISTIAN    DUTIES    PRESCRIBED    BY   THE    SEVEN    EPISTLES. 

1.  The  first  epistle   enjoins  brotherly  love  as  a  habitual 
affection  of  the  soul. 

•2.  The  second  epistle  enjoins  Christian  love,  which  shows 
itself  in  labors  for  the  spiritual  good  of  others,  even  unto 
martyrdom. 

3.  The  third  epistle  enjoins  open  and  persistent  confession 
of  Christ,  and  self-denial  and  self-restraint. 

4.  The  fourth  epistle  enjoins  submission  to  God's  will  in 
all  its  revelations  and  institutions. 

5.  The  fifth  epistle  enjoins  the  activity,  energy,  increase, 
and  controlling  sway  of  the  life  Christ  imparts  to  the  soul. 

6.  The  sixth  epistle  enjoins  absolute  obedience  to  the  com- 
mand of  Christ  respecting  the  conversion  of  the  Jews. 

7.  The  seventh  epistle  enjoins  supreme  love  for  Christ. 
Thus   disclosing   their  inherent  legal  contents,  the   seven 

epistles  demonstrate  their  nature.  They  are  in  their  asso- 
ciation and  exhaustiveness  a  comprehensive  summary  of  all 
Christian  duty,  both  to  God  and  man. 

SINS    FORBIDDEN    BY   THE    SEVEN    EPISTLES. 

1.  By  the  first  epistle,  hatred  of  our  fellow -men.  ■ 

2.  By  the  second  epistle,  neglect  of  the  souls  of  others. 

3.  By   the   third   epistle,  self-indulgence   in    the    twofold 
forms  of  gluttony  and  sensuality. 

4.  By  the  fourth  epistle,  self-will  and  apostasy  from  Christ. 

5.  By  the  fifth  epistle,  self-murder  in  causing  the  death 
of  the  soul. 

6.  By  the  sixth  epistle,  the  neglect  of  Christ  by  the  neglect 
of  his  brethren  the  Jews  (Matt.  xxv.  45) . 

7.  By  the  seventh  epistle,  self-love,  the  dethronement  of 
supreme  love  for  God. 

So  inclusive  is  this  list  of  sins   forbidden   by  the   seven 


90  THE  REVEL  AT  TON    OF 

epistles,  that  all  our  spiritual  enemies,  of  whatever  name,  are 
contained  in  the  comprehensive  summation. 

We  thus  discover  the  close  connection  St.  John  himself 
creates  between  the  seven  epistles  and  the  throne  of  judg- 
ment (iv.  2) .  The  judgment-throne  imperiously  needs  a  legal 
code  by  which  to  frame  its  decisions.  A  throne  implies  the 
previous  existence  of  law.  The  legal  code,  the  authoritative 
standard  of  its  mandates,  the  throne  of  judgment  now  pos- 
sesses in  the  seven  epistles  already  prepared  as  legal  au- 
thority for  its  use. 

II.  The  seven  epistles  contribute,  from  their  varied  re- 
sources, very  largely  towards  the  construction  of  the  second 
and  third  parts  of  the  Apocalypse.  The  exhibition  of  the 
extent  of  this  contribution  is  here  necessary,  in  order  to 
appreciate  the  intimate  relations  the  seven  epistles  bear  to 
the  compositions  which  follow. 

1 .  The  material  imagery  of  the  seven  epistles  is  afterwards 
repeated. 

(a)  The  candlestick  (ii.  5)  appears  again  in  xi.  4;  not 
only  in  form,  but  also  in  signification,  that  of  the  Church. 

(b)  "  The  tree  of  life  "  (ii.  7)  still  bears  fruit  (xxii.  14). 

(c)  Christ's  sword  (ii.  12)  re-appears  (xix.  15). 

(d)  The  "white  stone"  (ii.  17)  shines  anew  (xxi.  11). 

(e)  The  "  rod  of  iron"  (ii.  27)  smites  again  (xii.  5),  and 
still  again  (xix.  15). 

(/)  "The  morning  star"  (ii.  28)  has  a  second  rising 
(xxii.  1G). 

(g)  "White  garments"  (iii.  4)  retain  their  signification 
(xvi.  15). 

(h)   "  The  book  of  life  "  (iii.  5)  is  re-opened  (xx.  12). 

(i)  "The  key  of  David"  (iii.  7)  "opens"  treasures  no 
other  key  can  open  (v.  5). 

(j)  The  "open  door"  (iii.  8)  is  seen  a  second  time 
(iv.  1). 

(k)  "Throne"  (iii.  21)  is  almost  constantly  visible  in 
the  remaining  divisions  of  the  Apocalypse. 


ST.  JOHN   THE  DIVINE.  91 

2.  The  immaterial  figures  of  the  seven  epistles  occur  in 
the  subsequent  chapters. 

(a)  The  second  death  (ii.  11)  is  also  mentioned  (xx.  14). 

(b)  "  The  New  Jerusalem,"  the  Church  (iii.  12)  descends 
from  heaven  once  more  (xxi.  2). 

(c)  The  promised  enthronement  (iii.  21)  is  fully  realized 
(xx.  4). 

3.  The  same  persons  appear  both  in  the  seven  epistles 
and  portions  following. 

(a)  Jezebel  (ii.  20)  is  newly  created  in  the  "woman  sit- 
ting on  the  scarlet-colored  beast  "  (xvii.  3). 

The  resemblances  between  Jezebel  and  this  woman  are  so 
striking  and  numerous,  that  they  must  be  drawn  by  the 
finger  of  God. 

(1)  Each  woman  is  moved  by  pride. 

(2)  Both  women  are  controlled  by  self-will  (Jer.  1.  29, 
31). 

(3)  Each  woman  claims  to  be  the  head  of  a  church. 

(4)  Both  women  collect  followers. 

(5)  Each  woman  teaches  false  doctrines. 

(6)  Each  woman  is  a  spiritual  adulteress,  and  is  thus  un- 
faithful to  God. 

(7)  Each  woman  is  guilty  of  apostasy  from  God. 

(8)  Both  women  are  associated  with  Satan. 

(9)  Both  women  refuse  to  repent  (Rev.  ii.  21  ;  Jer.  Ii.  9). 

(10)  Both  women  are  punished  with  spiritual  death. 

(6)  The  faithful  portion  of  the  church  in  Thyatira  is  the 
model  of  "  the  woman  clothed  with  the  sun  "  (xii.  1),  "the 
Lamb's  wife  "  (xxi.  9). 

(c)  The  faithful  martyrs  represented  by  Antipas  (ii.  13) 
re-appear  in  vi.  9-11,  xviii.  20,  xix.  2,  xx.  4. 

(d)  The  seven  conquerors  (ii.  7,  11,  17,  26;  iii.  5,  12, 
21)  re-appear  by  implication,  with  the  first  symbolic  appear- 
ance of  Christ  as  conqueror  (vi.  2)  ;  and  re-appear  actually, 
when  clothed  in  fine  linen,  white  and  clean,  they  upon  white 
horses  follow  the  victorious  and  triumphing  "  Word  of  God  " 
(xix.  13,  14). 


92  THE  REVELATION   OF 

(e)  The  searching  declaration,  prefacing  each  epistle,  "  I 
know  thy  works,"  recognizes  Christ  as  supreme  Judge  of  all 
churches  and  of  all  mankind.  He  Jills  the  rest  of  the  volume 
with  his  judicial  acts.  He  is  supreme  Judge,  in  breaking  the 
seven  seals ;  in  imaging  on  the  seven  scrolls  the  coming 
histoiy  of  his  Church  and  of  the  world  ;  in  blowing  the  seven 
trumpets  ;  in  pouring  out  the  seven  censers  ;  in  defeating 
and  punishing  his  enemies  ;  in  vindicating  and  rewarding 
his  followers  ;  in  annihilating  Babylon ;  in  harvesting  the 
earth ;  in  calling  the  dead,  small  and  great,  before  his  great 
white  throne  ;  in  preparing  the  New  Jerusalem  for  the  eter- 
nal residence  of  the  blessed,  and  "the  lake  of  fire"  (Rev. 
xx.  14)  for  the  Devil  and  his  angels  and  adherents. 

These  multiplied  repetitions  of  the  seven  epistles,  in  the 
subsequent  writings  of  the  Apocalypse,  demonstrate  that 
the  connection  of  these  epistles  with  the  sections  which  follow 
is  not  onl}T  real,  intimate,  and  pervading,  but  is  intended  and 
created  by  the  inspiration  and  guidance  of  the  Holy  Spirit. 


ST.  JOHN   THE  DIVINE.  93 


SECOND   DIVISION  (Chapters  iv.-xx.  1-10). 

The  second  division  of  the  Apocalypse  has  both  a  chro- 
nology and  a  purpose. 

I.  The  chronology  begins  with  the  commencement  of  the 
Church  of  Jesus  Christ,  and  ends  with  the  destruction  of 
this  present  earth.  This  is  the  extensive  period  included  in 
the  chronology.  But,  while  thus  comprehensive,  the  chro- 
nology is  not  an  enumeration  of  exact  dates.  These  are 
known  only  to  the  omniscience  of  God,  and  can  be  deter- 
mined only  by  the  fulfilment  of  his  predictions. 

II.  The  purpose  of  the  Apocalypse  is  twofold  :  — 

1.  First,  to  exhibit  the  sovereignty  of  Jesus  Christ,  both 
in  his  Church  and  in  all  worlds. 

Just  before  his  ascension,  he  assumed  the  possession  of  all 
power  in  earth  and  heaven  (Matt,  xxviii.  18).  The  second 
division  of  the  Apocalypse  is,  in  part,  the  symbolized  exhi- 
bition of  this  supreme  sovereignty. 

2.  Second,  to  exhibit  Christ's  administration  of  his  sov- 
ereignty, in  rewarding  his  true  disciples,  and  in  punishing 
his  enemies.  This  discriminating  administration  is  portrayed 
by  series  of  sj'mbols  most  appropriate  and  most  instructive. 

Both  the  chronology  and  the  purpose  are  symbolized  by 
the  erection  of  the  "throne,"  at  the  opening  of  the  fourth 
chapter,  and  by  the  succession  of  symbols  which  closes- 
follows. 

The  sovereignt}'  of  Christ  is  denied  :  his  administration  is 
resisted.     This  denial  and  this  resistance  cause   opposition 


94  THE  REVELATION   OF 

and  conflict.  The  maintenance  of  Christ's  sovereignty,  and 
the  preservation  of  his  administration,  are,  in  the  Apoca- 
lypse, represented  by  the  conditions  of  warfare  and  its 
military  instrumentalities,  horses  and  horsemen,  the  bow  and 
the  sword. 

The  second  division  has  two  parts.  The  first  part  (iv.- 
ix.)  is  characterized  by  the  seals  (iv.-vii.)  and  the  trumpets 
(viii.,  ix.). 

The  second  part  (x.-xxii.)  contains  the  s}Tmbolic  Bride- 
groom (chap,  x.)  ;  the  two  witnesses  (xi.)  ;  the  bride  of 
Christ,  and  her  enemies  (xii.  and  xiii.)  ;  the  victor  Lamb 
and  his  victor  Church ;  the  fall  of  the  apostate  Church,  sym- 
bolized by  two  harvests  (xiv.)  and  by  the  seven  censers 
(xv.,  xvi.)  ;  the  scarlet  woman  and  her  ruin  (xvii.,  xviii.)  ; 
alleluias  ;  the  marriage  of  the  Lamb  ;  the  enthronement  of 
the  martyrs  (xix.,  xx.  1-10). 

The  seals  are  symbolical  predictions.  The  trumpets,  the 
harvests,  the  censers,  are  the  symbolical  fulfilments  of  the 
predictions. 


ST.  JOHN   THE   DIVINE.  95 


SECOND  DIVISION,  PART  I.  (Chapters  iv.-ix.). 
CHAPTER  IV. 

This  chapter  is  a  preparation  for  the  introduction  and 
opening  of  the  "  seven  seals  "  (v.  1). 

A  throne  of  judgment  is  set  in  heaven.  God  the  Father 
is  seated  on  this  throne.  Encircling  his  throne  are  twent}'- 
four  other  thrones.  On  these  thrones  t went}- four  human 
elders  are  sitting  as  associate  judges. 

Before  the  supreme  throne,  seven  torches  of  fire  are  blaz- 
ing, representing  the  seven  Spirits  of  God. 

The  pavement  before  the  throne  is,  in  its  whiteness  and 
purity,  like  a  sea  of  glass. 

The  executioners  of  the  decisions  of  the  thrones  are 
cherubim. 

VISION  OF    GOD'S  THRONE  OF    JUDGMENT   (Verses    1-11). 

1.  After  these  things  I  saw.  And  behold,  an  opened 
door  in  heaven,  and  the  first  voice,  which  I  heard  as  a  trum- 
pet speaking  with  me  [spake  again]  saying,  Ascend  thither, 
and  I  will  show  thee  the  events  which  must  certainly  come 
to  pass  hereafter. 

After  these  things :  after  the  delivery  and  reception  of  the  seven 
epistles. 

Opened  door:  "the  heavens  were  opened"  (Ezek.  i.  1;  Matt.  iii. 
1G;  Acts  x.  11,  vii.  56). 

The  first  voice:  that  is,  the  same  voice  which  addressed  St. 
John  (i.  10),  the  voice  of  the  Son  of  man  (verse  13). 


96  THE  REVELATION   OF 

Ascend:  St.  John  ascended  "in  the  vision"  (ix.  17;  seexi.  12). 
I  will  show :  the  Son  of  man  is  the  Kevelator  (John  i.  18). 

2.  And  immediately  I  was  in  the  spirit :  and  behold,  a 
throne  was  set  in  heaven,  and  upon  the  throne,  a  Judge 
sitting. 

A  throne  was  set :  of  the  judicial  character  of  this  throne,  the 
following  proofs  in  the  context  are  sufficient:  (a)  "the  lightnings 
and  thunderings"  proceeding  from  the  throne  (Ps.  xviii.  14);  (b) 
the  presence  of  the  living  creatures  (verses  6,  7),  who  are  the  execu- 
tioners of  God's  judgments  (Ezek.  x.  2,  6,  7). 

A  Judge  sitting:  "Thou  satest  in  the  throne  judging  right"  (Ps. 
ix.  4).  The  Judge  enthroned  is  God  the  Father,  because  (vii.  10) 
distinguished  from  "the  Lamb"  and  (iv.  5)  from  the  Holy  Spirit. 

3.  And  he  who  is  sitting  is  in  appearance  like  a  jasper, 
and  a  cornelian,  and  a  rainbow  around  the  throne  is  in 
appearance  like  an  emerald. 

Jasper:  the  precious  stone  intended  is  probably  the  diamond 
{Diet,  of  the  Bible).  The  white  diamond  is  an  emblem  of  the  purity 
and  impartiality  of  God. 

Cornelian :  emblem  of  his  justice. 

Rainbow:  God's  own  "token"  of  his  mercy  and  faithfulness 
(Gen.  ix.  12;  see  Ezek.  i.  28). 

Emerald:  emblem  of  peace  (Ps.  xxiii.  2).  As  the  green  of  the 
emerald  tempers  the  red  of  the  cornelian,  so  the  bow  of  promise 
tempers  God's  judgments. 

4.  And  encircling  the  throne  are  twenty- four  thrones,  and 
upon  the  thrones  I  see  twenty- four  elders  sitting,  clothed  in 
white  garments,  and  upon  their  heads  golden  crowns. 

Twenty-four  thrones:  the  imagery  of  the  throne  encircled  by 
twenty-four  other  thrones  is  derived  from  the  Jewish  Sanhedrin.  In 
this  court,  the  high  priest  presided  (Matt.  xxvi.  62),  and  was  therefore 
the  supreme  judge.  His  associate  judges  were  twenty-four  in  number, 
corresponding  to  the  twenty-four  classes  into  which  the  Jewish  priests 
were  divided  (1  Chron.  xxiv.  7-18). 

The  Sanhedrin  sat  in  the  form  of  a  half-circle  (Smith,  Diet.  Bible, 
iv.  2839,  a.).  The  twenty-four  judges  were  thus  under  the  eye  of  the 
principal  judge. 

Our  Lord  himself  (Rev.  i.  1)  furnishes  St.  John  with  the  imagery 
of  iv.  2-7.     Of  this  imagery  our  Lord  may,  therefore,  have  made  the 


ST.   JOHN   THE  DIVINE. 


97 


court  of  the  high  priest  Caiaphas  (Matt.  xxvi.  57),  and  the  judgment- 
seat  of  Pilate  with  its  paved  court,  the  suggestive  model. 

If  so,  then  our  Lord  makes  the  very  tribunals  which  condemned 
him,  the  pattern  of  the  higher  tribunal  he  has  created  in  this  world, 
and  is  now  sustaining  and  administering. 

Golden  crowns:  a  golden  crown  is  the  badge  of  a  king  (Ps.  xxi. 
3).  The  executive  Judge,  representing  the  Son  of  man,  wears  a  golden 
crown  (Rev.  xiv.  14).  The  twenty-four  elders  wear  golden  crowns  on 
account  of  their  judicial  office. 

By  Christ's  appointment,  his  gospel  ministers  are  incessantly  act- 
ing as  judges  in  his  Church  (Matt,  xviii.  18;  John  xx.  23).  The 
enthronement  of  twenty-four  human  judges  (Rev.  iv.  4)  symbolizes 
the  abiding  and  perpetual  exercise  of  judgment  by  the  ministers  of 
Christ's  Church.  In  Rev.  xxi.  12,  14,  "the  twelve  tribes  of  the 
children  of  Israel"  and  "the  twelve  apostles  of  the  Lamb"  are 
conjointly  the  foundations  of  the  holy  Jerusalem,  the  Church  of 
Christ.  This  representation  repeats  the  symbolism  of  the  Christian 
ministry,  also  symbolized  in  iv.  4. 

5.  And  out  of  the  throne  are  going  forth  lightnings  and 
thunderings,  and  voices :  and  seven  torches  of  fire  are  burn- 
ing before  the  throne,  which  are  the  seven  Spirits  of  God. 

Lightnings  and  thunderings :  "thunderings  and  lightnings"  is 
the  normal  order  of  the  Bible  expression  for  the  audible  and  visible 
manifestation  of  electricity  (Exod.  xix.  16;  Ps.  xviii.  13,  14). 

But  in  the  Apocalypse  the  order  is  changed,  and  the  expression  is 
exaggerated.  Lightnings,  and  voices,  and  thunderings  (iv.  5,  xi. 
19,  xvi.  18).  Thunderings,  and  voices,  and  lightnings  (viii.  5).  The 
order  is  thus  changed,  and  the  expression  intensified,  to  show  the 
scenes  are  not  literal,  but  unearthly  and  symbolic. 

Voices:  words  uttered  by  the  thunders  (vi.  1,  x.  3,  4). 

The  lightnings,  voices,  and  thunderings  are  symbols  of  God's 
judgments.  "He  shot  out  lightnings,  and  discomfited  them"  (Ps. 
xviii.  14).  "A  fire  goeth  before  him,  and  burneth  up  his  enemies" 
(xcvii.  3). 

Seven  torches:  (John  xviii.  3;  Rev.  viii.  10). 

Are:  that  is,  represent  (i.  20;  Matt.  xxvi.  26,  28). 

Spirits  of  God:  (Zech.  iv.  10;  Rev.  i.  4,  v.  6). 

6.  And  before  the  throne,  a  sea  of  glass,  like  crystal ;  and 
in  the  midst  of  the  throne,  and  round  about  the  throne,  four 
living  beings  full  of  eyes  before  and  behind. 


98  THE  REVELATION   OF 

A  sea  of  glass  :  the  pavement  of  polished  marble  before  the  sove- 
reign's throne  is  the  origin  of  this  language. 

"  Thick  sheets  of  glass  of  various  colors  were  laid  down  for  paving 
floors"  (Smith,  Diet.  Gr.  and  Rom.  Antiq.,  p.  1212,  a). 

Roman  judges  placed  their  judgment-seat,  their  official  chair,  on  a 
tessellated  pavement  of  different  colors.  Pilate  had  such  a  seat  (John 
xix.  13). 

Julius  Caesar,  on  his  campaigns,  carried  with  him  this  kind  of 
pavement. 

Moses  once  saw  a  vision  resembling  this  shown  St.  John.  "  Under 
the  feet  of  the  God  of  Israel,  as  it  were  a  paved  work  of  a  sapphire 
stone,  and  as  it  were  the  body  of  heaven  in  clearness"  (Exod.  xxiv. 
10). 

Crystal:  (Ezek.  i.  22;  Rev.  xxi.  11,  xxii.  1)  the  rock-crystal. 

Four  living  beings:  identical  with  the  "four  living  creatures" 
(Ezek.  i.  5)  and  the  cherubim.  "The  living  creatures  are  the  cher- 
ubim" (Ezek.  x.  20). 

The  cherubim  are  the  ministers  of  God's  judgments  (Ezek.  x.  2,  7; 
Rev.  vi.  1-8,  xv.  7). 

The  cherubim  in  the  Book  of  Revelation  are  also  ministers  of 
the  judgments  of  God.  "  One  of  the  four  living  beings  gave  unto  the 
seven  angels  seven  golden  censers  full  of  the  wrath  of  God"  (Rev. 
xv.  7). 

As  the  executioners  of  God's  judgments,  each  of  the  four  living 
beings  (Rev.  iv.  6)  corresponds  to  "the  officer"  (Matt.  v.  25):  "The 
judge  deliver  thee  to  the  officer."  The  Jewish  Sanhedrin  had  a  band 
of  these  officers,  attending,  like  cherubim,  our  Lord  when  before 
Caiphas  (Matt.  xxvi.  57). 

Full  of  eyes :  thus  symbolically  full  of  knowledge,  the  cherubim 
can  execute  with  certain  wisdom. 

In  Rev.  vii.  11,  the  cherubim  are  distinguished  from  "  all  the 
angels."     The  cherubim  are,  therefore,  not  angels. 

A  cherub  is  the  symbol  of  the  life  God  imparts  to  his  material 
creation  (Ezek.  i.  20,  21,  x.  17). 

The  four  cherubim  are  not  symbols  of  the  Four  Evangelists.  This 
explanation  is  purely  imaginary. 

7.  And  the  first  living  being  like  a  lion,  and  the  second 
living  being  like  a  bull,  and  the  third  living  being  having  the 
face  of  a  man,  and  the  fourth  living  being  like  a  flying  eagle. 

In  the  Book  of  Genesis,  the  land-animal  creation  appears  in  four 
forms,  —  wild  beasts,  tame  cattle,  man,  and  birds  (Gen.  i.  20,  25,  26). 
These  four  classes  re-appear  in  Ezek.  i.  10  and  Rev.  iv.  7. 


ST.   JOHN    THE  DIVINE.  99 

1.  The  "lion  "  represents  the  wild  beasts.  2.  The  "ox"  of  Eze- 
kiel,  the  "calf"  of  Revelation,  the  "bullock"  (bull)  of  Judg.  vi.  25, 
represent  tame  cattle.  3.  "Man"  represents  the  human  race,  in  its 
different  "kindreds,  tongues,  peoples,  and  nations"  (Rev.  v.  9). 
4.  The  "eagle"  represents  the  birds. 

The  cherubim,  thus  representing  the  life  of  God  in  the  whole  ani- 
mated creation,  are  the  ministers  of  God's  judicial  providences. 

In  this  very  character  of  God's  judicial  messengers,  the  several 
classes  of  animated  beings,  represented  by  the  cherubim,  present 
themselves,  either  directly  or  by  necessary  inference,  in  the  Book 
of  Revelation. 

1.  War  is  one  of  the  agencies  the  punitive  cherub  wields. 

The  descriptions  of  the  war-horse  by  the  patriarch  Job  (xxxix. 
19-25),  and  by  St.  John  himself  (Rev.  ix.  17-19),  rank  this  animal, 
certainly  not  among  tame  cattle,  but  with  wild  beasts.  Whenever 
the  horse  appears  in  the  Apocalypse,  he  is  a  war-horse.  A  horse 
with  the  head  of  a  lion  and  the  tail  of  a  serpent  (ix.  17,  19)  is,  in 
representation,  a  wild  beast. 

2.  Tame  cattle  administer  to  the  prosecution  of  war,  (a)  by  produ- 
cing the  grain  that  feeds  the  soldiers,  (b)  by  moving  army-stores  on 
marches  (1  Chron.  xii.  40).  The  service  of  tame  cattle  is,  therefore, 
implied  in  the  Apocalypse  whenever  battles  occur. 

3.  Men,  as  the  chief  combatants,  are  present  in  the  Apocalypse  as 
often  as  horsemen  and  armies  move  before  us. 

4.  Among  birds  as  instruments  of  God's  judgments  in  the  Apoca- 
lypse, locusts,  classified  with  birds  by  Moses  (Lev.  xi.  22),  are  first 
prominent  because  generating  pestilence,  one  of  God's  judgments  in 
the  Book  of  Revelation;  and  then  eagles,  who  devour  the  carcasses 
of  the  slain  in  battle  (xix.  21). 

We  thus  see  why  the  judicial  cherub  is  compounded  of  lion,  bull, 
man,  and  eagle.  Each  component  part  of  his  symbolic  structure 
indicates  the  peculiar  agency  he  employs  as  the  executioner  of  God's 
penal  judgments. 

8.  And  the  four  living  beings,  each  one  of  them  having 
apiece  six  wings  encircling  all  round,  and  within  are  full  of 
eyes  ;  and  no  intermission  have  the}'  da}'  and  night,  saying, 
Holy,  holy,  holy,  Lord  God  Almighty,  who  was,  and  is,  and 
is  to  come. 

Six  wings:  six,  definite,  for  many,  indefinite;  "six  troubles" 
(Job  v.  19):  full-winged.  The  many  wings  denote  rapidity  of  flight. 
Their  rapidity  equals  the  lightning  (Ezek.  i.  14). 


100  THE  REVELATION   OF 

Connection  of  the  Cherubim  with  God's  Throne. 

In  the  prophet  Ezekiel's  description  of  the  cherubim,  they  are 
connected  with  four  wheels  (i.  15),  the  "rings,"  or  rims,  of  which 
are  "  so  high"  and  vast,  "  that  they  are  dreadful "  (verse  18).  These 
wheels,  so  terrific  in  their  height,  sustain  and  move  the  throne  of  the 
Lord  Almighty.  His  throne  is  moved  by  these  immense  circles,  which 
themselves  are  moved  by  the  cherubim;  "for  the  spirit  of  the  living 
creature  is  in  the  wheels.  When  the  cherubim  go,  the  wheels  go  by 
them"  (verses  19,  20). 

As  the  movements  of  the  cherubim  are  as  "  flashes  of  lightning" 
(Ezek.  i.  14),  the  movements  of  the  wheels  and  of  the  judgment- 
throne  they  bear  and  propel,  have  the  same  immeasurable  speed. 

Thus  giving  motion  to  wheels  of  such  magnitude,  the  cherubim 
must  be  equally  great  in  size.  Moved  by  wheels  so  vast,  and  by 
living  creatures  so  immense,  the  throne  of  judgment  itself  partakes 
of  the  like  vastness  and  immensity. 

Of  what  are  these  superhuman  objects,  filling  the  material  heavens 
with  their  encompassing  outlines,  the  symbols? 

(a)  They  are  most  instructive  symbols  of  God's  omnipotence,  act- 
ing through  his  animated  creation. 

{b)  Neither  throne,  nor  wheels,  nor  cherubim  have  locality.  In 
their  electric  swiftness  they  are  everywhere.  They  are  thus  also 
symbols  of  God's  omniscience  and  omnipresence. 

The  cherubim  in  Revelation  are  the  representatives  of  the  same 
truths  respecting  God  as  are  the  cherubim  in  Ezekiel. 

Holy,  holy,  holy:  in  Isa.  vi.  3,  the  seraphim,  ministers  of  God's 
mercies,  praise  him  for  his  love  and  mercy.  In  Rev.  iv.  8,  the  cher- 
ubim, ministers  of  God's  judgments,  praise  him  for  his  justice. 

"Justice  and  judgment  are  the  foundation  of  thy  throne"  (Ps. 
lxxxix.  14). 

9.  And  when  the  living  beings  give  glory  and  honor  and 
thanksgiving  to  him  who  sits  upon  the  throne,  to  him  who 
liveth  for  ever  and  ever ; 

Glory :  glorious  condition. 

Honor:  exalted  state. 

Glory,  honor,  thanksgiving,  explain  "Holy,  holy,  holy." 

Three  forms  of  doxology  in  the  Apocalypse,  —  threefold  (iv.  9,  11), 
fourfold  (v.  13,  xix.  1),  sevenfold  (vii.  12).  Each  form  is  perfect  in 
itself.  The  different  forms  indicate  that  God  deserves  all  possible 
forms  of  perfection. 

10.  The  twenty-four  elders  fall  down  before  him  who  sits 


ST.   JOHN   THE  DIVINE.  101 

on  the  throne,  and  worship  him  who  liveth  for  ever  and  ever, 
and  cast  their  crowns  before  the  throne,  saying : 

The  prostrations  of  the  elders  reflect  their  dispositions,  —  humility, 
reverence,  gratitude. 

11.  Worthy  art  thon,  O  Lord,  to  receive  the  glory  and  the 
honor  and  the  power :  because  thou  thyself  didst  call  into 
being  all  things  ;  and  so  on  account  of  thy  will  they  existed, 
and  were  called  into  being. 

The  glory :  just  giveu  by  the  cherubim. 

On  account  of  thy  will :  because  thou  didst  so  determine.  Thus 
the  original  and  sole  Creator  of  all  things,  God  is  able  to  execute  all 
the  decisions  which  proceed  from  his  righteous  throne  (iv.  2). 

THE  APOCALYPTIC  SYMBOLS  SUCCEEDING  THE  FOURTH 
CHAPTEPv. 

Of  symbols  repeated  seven  times,  three  kinds  present  them- 
selves to  our  attention  in  the  second  division  of  the  Apoca- 
lypse,—  scrolls,  trumpets,  and  censers. 

1.  The  scrolls  (chapter  vi.)  symbolize  the  triumph  and 
exaltation  of  the  martyr  church. 

2.  The  trumpets  (chapters  viii.,  ix.)  symbolize  the  punish- 
ment and  ruin  of  the  heathen  enemies  of  the  church. 

3.  The  censers  (chapter  xvi.)  symbolize  the  punishment 
and  overthrow  of  the  apostate  church. 

The  seventh  of  the  scrolls  (viii.  1),  of  the  trumpets  (xi. 
15),  and  of  the  censers  (xvi.  17),  is  used  for  transition  to 
a  new  subject.  The  seventh  scroll  introduces  the  trumpets. 
The  seventh  trumpet  introduces  the  censers.  The  seventh 
censer  announces  the  fall  of  the  great  city  Babylon. 


102  THE  REVELATION   OF 


CHAPTER   V. 

THE    LAMB,    THE    REVELATOR,    THE    PRINCIPAL    SUB- 
JECT (John  i.  18). 

1.  Also  I  saw  upon  the  right  hand  of  him  who  is  sitting 
on  the  throne  a  scroll,  pictured  inside  and  backside,  fast- 
sealed  with  seven  seals. 

Upon  the  right  hand:  the  occupant  of  the  throne  is  in  appear- 
ance like  a  man, — anthropomorphism.  The  right  hand  indicates 
ahsolute  control.  The  scroll  lay  upon  the  open  hand,  thus  ready  to 
give  it  to  the  "worthy"  claimant. 

A  scroll:  resembling  that  described  by  the  prophet  Zechariah 
(v.  2):  "  A  flying  roll,  the  length  is  twenty  cubits  [thirty  feet],  and 
the  breadth  thereof  ten  cubits  [fifteen  feet]." 

In  Acts  x.  11,  the  vessel  descending  from  heaven  to  the  Apostle 
Peter  is  as  a  great  sheet,  so  great  as  to  contain  all  [so  the  Greek]  the 
four-footed  beasts  of  the  earth,  and  the  wild  beasts,  and  the  creeping 
things,  and  the  fowls  of  the  air"  (verse  12). 

The  scroll  St.  John  sees  (Rev.  v.  1)  may  in  size,  then,  equal  the 
microcosm  St.  Peter  saw. 

Pictured:  portrayed.  The  scroll  (Rev.  v.  1)  is  covered  with  the 
figures  of  the  horses  and  their  riders  exhibited  (vi.  2,  4,  5,  8). 

Both  the  scroll  itself,  and  the  pictures  portrayed  on  it,  indicate  per- 
manency and  unchangeableness.  The  visions  shown  St.  John  are  not 
of  a  transient  and  temporary  character,  but  the  events  they  prefigure 
are  all  enduring  and  unalterable.  The  Scriptures  ascribe  this  char- 
acter to  the  productions  of  the  pen  and  the  brush. 

"Write  this  for  a  memorial"  (Exod.  xvii.  14). 

"Note  it  in  a  book,  that  it  may  be  for  the  time  to  come"  (Isa. 
xxx.  8). 

Inside  and  backside :  when  the  inside  of  the  parchment  or  papy- 
rus was  filled,  then  the  backside  was  also  used.     The  expression 


ST.  JOHN  THE  DIVINE.  103 

"inside  and  backside,"  is  equivalent  to  saying,  "The  contents  of  the 
scroll  are  very  large"  (Ezek.  ii.  10;  Zech.  v.  3).  "The  two  tables  of 
the  testimony  were  written  on  both  sides"  (Exod.  xxxii.  15). 

Fast-sealed  with  seven  seals:  the  scroll,  because  thus  sealed, 
consists  of  seven  convolute  scrolls.  Each  seal  is  attached  to  a  sepa- 
rate scroll.  The  seven  scrolls  are  rolled  successively  around  the 
seventh  or  inner  scroll.  A  seal  is  appended  to  the  outer  edge  of  each 
scroll.  The  seals  denote  that  the  contents  of  the  scrolls  are  utterly 
secret  and  absolutely  unknown  (Dent,  xxxii.  34). 

The  imagery  here  is  taken  from  Isa.  xxix.  11,  12.  See  Dan.  xii.  4, 
9;  Rev.  x.  4,  xxii.  10. 

Breaking  the  seals  includes  unrolling  the  scrolls,  and  disclosing 
their  contents.  This  is  certain  from  these  texts  in  Revelation  : 
"Seal  up  those  things  which  the  seven  thunders  uttered,  and  write 
them  not"  (x.  4).  "Seal  not  the  sayings  of  the  prophecy  of  this 
book;  for  the  time  is  at  hand "  (xxii.  10). 

(a)  "This  book"  consists  of  several  written  scrolls,  (b)  Because 
"  not  sealed,"  they  are  unrolled,  (c)  Because  unrolled,  their  contents 
are  disclosed. 

2.  And  I  saw  a  strong  angel  proclaiming  with  a  loud  voice, 
Who  is  worthy  to  unroll  the  scroll  and  to  break  its  seals  ? 

This  question  magnifies  the  unfitness  of  all  angelic  and  human 
agents,  and  the  exclusive  worthiness  of  the  Lamb. 

"Worthy:  morally  worthy  (John  i.  27;  Matt.  viii.  8).  The  incar- 
nate Son  of  God  is  worthy  in  his  perfect  humanity  as  the  sacrifice  for 
our  sinfulness  and  guilt. 

3.  And  no  one  in  heaven,  nor  on  the  earth,  nor  under  the 
earth,  was  able  to  unroll  the  scroll,  or  even  to  imagine  its 
contents. 

Heaven,  earth,  under  the  earth:  the  expression  includes  the 
universe. 

Under  the  earth:  denotes  "the  place  of  departed  spirits." 

Imagine  its  contents:  the  Greek  verb  has  this  sense  (Col.  ii.  5). 

"Who  can  think  what  the  will  of  the  Lord  is  ?"  (Wis.  of  Sol.  ix. 
13). 

4.  And  I  myself  was  bewailing  greatly,  because  no  one 
was  found  wortlvy  to  unroll  the  scroll ;  even  to  imagine  its 
contents. 

Was  bewailing:   with  the  voice  (xviii.  19),  not  by  tears.     The 


104  THE  REVELATION   OF 

scene  which  excited  St.  John's  distressing  lamentation  is  a  represent- 
ative picture.  It  exhibits  the  hopeless  wretchedness  of  our  fallen  and 
sinful  human  nature,  apart  from  the  incarnation  of  the  Son  of  God, 
and  his  sacrificial  death,  to  redeem  us  from  our  guilt  and  to  save  us 
from  unholiness. 

Imagine :  see  verse  3. 

5.  And  one  of  the  elders  saith  to  me,  Lament  not :  behold, 
the  Lion  who  is  out  of  the  tribe  of  Juda,  the  Root  of  David, 
conquered,  so  as  to  unroll  the  scroll,  even  its  whole  seven 
scrolls. 

Lion:  "  Judah  is  a  lion's  whelp"  (Gen.  xlix.  9). 

Juda:  "Our  Lord  sprang  out  of  Juda"  (Heb.  vii.  14). 

The  Root  of  David:  the  offspring  of  David  (Isa.  xi.  10). 

Conquered:  by  his  blood  (Rev.  v.  9),  the  right  to  open  the  entire 
future  history  of  his  Church. 

John  the  Baptist  first  calls  Christ  the  sacrificial  Lamb:  "Behold 
the  Lamb  of  God,  that  taketh  away  the  sin  of  the  world  "  (John  i.  29). 
We  can  never  fully  perceive  the  extent  and  value  of  the  divine  truths 
contained  in  this  declaration.  Except  for  the  revealed  truth,  that*,  by 
the  appointment  of  God,  Christ  is  "the  Lamb  slain  from  the  founda- 
tion of  the  world"  (Rev.  xiii.  8),  the  redemption  .of  the  fallen  and 
sinful  race  of  mankind  would  not  have  been  accomplished,  the  church 
of  the  redeemed  would  not  have  existed,  and  the  Church  of  Christ 
could  not  have  had  a  history.  For  the  redemption  of  sinning  and 
guilty  man,  not  only  is  the  incarnation  of  the  Son  of  God  necessary, 
but  also  his  assumption,  from  the  moment  Adam  and  Eve  trans- 
gressed the  law  of  God,  of  the  sacrificial  character  of  the  "Lamb 
slain"  in  place  of  the  disobedient  human  pair.  In  their  guilt  and 
sinfulness,  our  first  parents  could  not  be  pardoned,  and  restored  to 
the  holy  image  of  God  they  had  lost,  except  by  the  "worthiness" 
(Rev.  v.  2,  4,  9),  the  incarnation,  the  sacrificial  death,  the  renewing 
power,  of  the  "  Lamb  slain  from  the  foundation  of  the  world." 

For  a  season  St.  John  contemplates  these  necessities  as  not  pro- 
vided for.  The  bare  thought  torments  his  soul  with  the  bitterest 
anguish. 

The  assurance  of  the  elder,  "the  Lion  of  the  tribe  of  Juda,  the 
Root  of  David,"  the  Incarnate  Son  of  God,  "the  Lamb  slain"  and 
yet  standing  alive,  conquered  by  his  blood,  to  open  the  sealed  scrolls, 
and  to  unfold  the  history  of  his  Church,  stops  forever  all  lamentation 
from  the  exulting  and  grateful  heart  of  the  apostle.  If  he  does  not 
sing  with  his  own  mouth,  the  swelling  song  of  the  heavenly  hosts 
stirs  him  with  emotions  too  deep  for  words. 


ST.  JOHN   THE  DIVINE.  105 

Neither  in  his  Gospel  nor  in  his  Apocalypse  does  St.  John  reveal 
his  own  feelings  excited  by  the  wonders  he  saw  and  heard.  That  his 
soul  was  strongly  stirred,  we  discover  from  this  declaration  in  one  of 
his  epistles:  "  We  love  him,  because  he  first  loved  us"  (1  John  iv.  19). 

When  the  four  living  beings,  and  the  twenty-four  elders,  perceive 
that  these  necessities  are  all  most  fully  met  by  the  "Lamb  slain," 
they  break  forth  into  ecstatic  joy,  and  thank  and  praise  God  for  the 
redemption  and  salvation  (v.  6,  9)  he  has  forever  perfected.  The 
living  beings  and  the  elders  rejoice  and  exult  for  the  same  reason, 
that  Christ  is  the  revelator  of  the  history  of  his  Church. 

Scrolls :  Greek,  seals ;  seals  by  metonomy  for  scrolls ;  the  sign  for 
the  thing  signified. 

Opening  the  seal  of  a  letter  is  opening  the  letter.  Christ  breaks 
the  seven  seals;  Christ  unrolls  the  seven  scrolls.  By  anticipation,  the 
cherubim,  the  elders,  the  angels,  and  every  creature  in  the  universe 
(v.  8-13),  thank  and  praise  the  Lamb  for  opening  the  entire  scroll 
(v.  9). 

In  chapter  vi.  1,  the  Lamb  begins  the  opening  of  the  seven  seals; 
that  is,  the  unrolling  of  the  seven  scrolls,  and  the  full  exhibition  of 
their  pictured  contents. 

The  remainder  of  the  sixth  chapter  describes  the  opening,  the 
unrolling,  and  the  exhibition  of  all  the  scrolls  except  the  seventh. 

The  character  of  the  revelations  thus  made  by  Christ,  we  shall  see 
when  we  examine  the  contents  of  the  sixth  chapter. 

6.  And  I  saw  in  the  midst  of  the  throne,  and  of  the  four 
living  beings,  and  in  the  midst  of  the  elders,  the  beloved 
Lamb  standing,  as  having  been  slain,  having  seven  horns 
and  seven  eyes,  which  are  the  seven  Spirits  of  God  sent  into 
all  the  earth. 

The  beloved  Lamb :  our  Lord  uses  the  Greek  form  of  the  word 
as  a  term  of  affection  (John  xxi.  15:  "Feed  my  beloved  lambs"). 
St.  John  adopts  the  term,  with  the  love  our  Lord  imparted  to  it 
(1  John  iv.  19).    St.  Paul  calls  Christ  "  the  beloved  "  (Eph.  i.  6). 

Standing:  alive,  upright,  and  strong.  A  slain  lamb  is  prostrate. 
Although  once  slain,  the  Lamb  of  God  now  ever  lives  (Rom.  vi.  9). 

As  having  been  slain :  indicated  by  marks  of  blood  on  him  (verse 
9,  vii.  14,  xii.  11,  xix.  13). 

Seven  horns:  emblems  of  omnipotence  (Deut.  xxxiii.  17).  The 
Lamb  is  able  to  create  the  history  of  his  Church. 

Seven  eyes:  emblems  of  omniscience  (2  Chron.  xvi.  9).  The 
Lamb  is  able  to  foresee  and  predict  the  history  of  his  Church. 


106  THE  REVELATION   OF 

7.  And  he  comes  and  receives  the  scroll  out  of  the  right 
hand  of  him  who  is  sitting  on  the  throne. 

Comes:  in  a  couplet,  as  here,  "comes"  gives  graphic  effect  to 
the  language. 

8.  And  when  he  receives  the  scroll,  the  four  living  beings, 
and  the  twenty-four  elders,  fall  down  before  the  Lamb  ;  each 
elder  holding  a  harp,  and  each  living  being  holding  a  golden 
altar-basin  full  of  incense-offerings,  which  are  the  pikers 
of  the  saints. 

Fall  down:  to  worship  the  Lamb.  Prostration  is  one  act,  wor- 
ship is  another. 

Harp:  commemorates  victory  (xiv.  2,  xv.  2).  The  Lamb  is  the 
victor  (verse  5).  He  is  here  praised  for  his  anticipated  triumphs,  as 
well  as  his  past  victories.  The.  elders  only  have  the  harps.  They 
nowhere  in  the  Apocalypse  burn  incense. 

Altar-basin :  in  the  Mosaic  ritual,  the  Greek  phiale,  English  Ver- 
sion "vial/'  was  a  large  basin,  used  in  the  service  of  the  great  altar 
for  the  reception  of  the  blood  of  the  animals  there  sacrificed  (Exod. 
xxvii.  3.     Bush,  note ;  G-esenius,  Heb.  Lex.,  p.  462,  sub  mizrak). 

This  altar-basin  was  much  larger  than  the  "censer"  (Rev.  viii.  3), 
and  may  be  used  (verse  8)  elsewhere  to  indicate  the  large  quantity 
of  incense  burned. 

The  altar-basin  may  be  used  for  still  another  reason,  which  accords 
with  the  context. 

As  the  receptacle  of  the  blood  of  the#acrificed  animals,  the  altar- 
basin  was  an  "instrument  of  death"  (Ps.  vii.  13).  Incense  burned 
in  such  an  instrument  must  partake  of  its  nature,  and  be  itself 
deadly.  Deadly  nature  is  the  exact  possession  of  the  incense  offered 
and  consumed  in  Rev.  v.  8. 

Only  the  four  living  beings  have  the  altar-basins  (xv.  7). 

Themselves  chief  executioners,  the  four  cherubim  very  signifi- 
cantly burn  incense  in  the  large  basins  in  which  the  slayers  of  oxen 
before  the  out-door  altar  caught  their  blood. 

Incense-offerings:  this  is  the  meaning  of  the  Greek  (Exod.  xxx. 
34-36). 

Are  the  prayers:  that  is,  represent  the  prayers.  The  prayers. 
This  phrase  in  Revelation,  only  here  and  viii.  3,  4.  Whatever,  then, 
is  the  character  of  the  prayers  in  viii.  3,  4,  is  the  character  of  the 
prayers  in  verse  8.  But  the  prayers  in  viii.  3,  4,  are  prayers  for  ven- 
geance :  they  are  the  prayers  we  hear  in  vi.  10,  "  How  long,  O  Lord, 


ST.   JOHN   THE  DIVINE.  107 


holy  and  true,  dost  thou  not  judge  and  avenge  our  blood  on  them  that 
dwell  on  the  earth?" 

Of  the  saints:  identical  with  "  them  that  were  slain  for  the  word 
of  God"  (vi.  9):  they  are  Christ's  martyred  saints. 

The  incense-offerings  represent  these  prayers  of  the  martyred 
saints  for  vengeance. 

Incense,  in  the  Apocalypse,  is  beyond  doubt  an  emblem  of  wrath 
and  judgment. 

The  censers  of  the  two  hundred  and  fifty  rebels  (Num.  xvi.)  caused 
their  death.  "  The  censers  [the  incense  in  the  censers]  of  these  sin- 
ners against  their  own  souls"  (verse  38). 

"Take  you  censers,  Korah  and  all  his  company,  and  put  fire  there- 
in, and  put  incense  in  the  censers  before  the  Lord  to-morrow"  (verses 
6,7). 

"Bring  ye  before  the  Lord  every  man  his  censer,  two  hundred  and 
fifty  censers.  They  took  away  every  man  his  censer,  and  put  fire  in 
the  censers,  and  laid  incense  thereon"  (verses  17,  18). 

"  There  came  out  a  fire  from  the  Lord,  and  consumed  the  two  hun- 
dred and  fifty  men"  (verse  35). 

Thus,  in  the  case  of  Korah  and  his  associate  rebels,  incense  was 
the  instrument  of  their  destruction. 

Hence  (Rev.  v.  8,  viii.  3,  4)  censers  (the  incense  in  them)  are  sym- 
bols of  judgments  and  punishments. 

This  is  most  certain  with  Rev.  viii.  3,  5,  as  verse  5  proves:  "The 
angel  took  the  censer,  and  filled  it  with  fire  of  the  altar,  and  cast  it 
into  the  earth;  and  there  were  voices,  and  thunderings,  and  light- 
nings, and  an  earthquake,"  which  are  all  unmistakable  tokens  of 
God's  judgments. 

Here  also  sharply  notice:  the  two  hundred  and  fifty  rebels  of 
Num.  xvi.  are  members  of  the  Israelitish  church.  The  destroying 
incense,  in  their  case,  acted  within  God's  church. 

Thus  incense  is  a  church  instrument  of  destruction.  The  objects 
incense  affects  in  the  Book  of  Revelation  are,  therefore,  ecclesiastical. 
The  persons  on  whom  the  censers  are  poured  are  within  the  church  of 
God  in  its  two  forms,  Jewish  and  Christian. 

9.  And  they  sing  a  new  song,  saying,  Worthy  art  thou  to 
receive  the  scroll,  and  to  unfold  its  scrolls ;  for  thou  wast 
slain,  and  didst  redeem  to  God  by  thy  blood,  out  of  every 
tribe  and  tongue  and  people  and  nation. 

They  sing:  with  the  voice,  but  not  accompanied  by  the  harp.  The 
imagery  here  is  taken  from  the  choirs  arranged  by  King  David  (1 
Chron.  xv.  19-22). 


108  THE  REVELATION    OF 

New:  renovated  (2  Cor.  v.  17);  that  is,  better,  superior. 

Redeem :  it  is  Greek  usage  to  omit  the  accusative  after  the  verb, 
when  the  phrase  out  of  follows  (Rev.  ii.  10).  The  phrase,  with  out 
off  takes  the  place  of  the  accusative.  This  usage  renders  "  us  "  (Rev. 
v.  9,  Eng.  Ver.)  superfluous,  and  the  insertion  of  the  Greek  for  "  us" 
a  clerical  blunder  arising  from  ignorance  of  usage. 

Tribe,  etc.:  fourfold  enumeration  denotes  completeness  (Gen. 
x.  5,  31). 

10.  And  thou  didst  make  them  a  kingdom,  even  priests : 
and  so  they  shall  reign  on  the  earth. 

Kingdom :  see  i.  6. 

They  shall  reign:  Christ's  martyrs,  as  a  continual  succession, 
from  generation  to  generation,  are  intended.     So  also  xx.  4,  6. 

On  the  earth :  by  this  phrase,  the  present  material  earth  is  in  the 
Apocalypse  always  intended.  No  changed  and  renovated  earth  is  ever 
indicated. 

11.  Also  I  saw,  and  I  heard  the  voice  of  many  angels 
encircling  the  throne,  and  the  living  beings  and  the  elders, 
even  thousands  of  thousands  ; 

I  saw:  in  vision.  The  angels  are  visible,  as  well  as  audible.  They 
respond  to  the  anthem  of  the  cherubim  and  the  elders. 

Even  thousands  of  thousands :  the  expression  denotes  numbers 
innumerable. 

12.  Saying  with  a  loud  voice,  Worthy  is  the  Lamb  who 
was  slain  to  receive  this  praise,  this  Alleluia  [namely], 
power,  and  riches,  and  wisdom,  and  might,  and  honor,  and 
glory,  and  blessing. 

Riches:  fulness  of  every  grace  (Eph.  i.  23).  This  sevenfold  doxol- 
ogy  denotes  the  completeness  of  Christ's  worthiness,  and  of  the  praise 
as  his  due. 

13.  Also  every  creature  which  is  in  heaven,  and  in  the 
earth,  and  under  the  earth,  and  the  creatures  which  are  on 
the  sea,  even  all  in  them,  I  heard  saying,  To  him  who  is 
sitting  on  the  throne,  and  to  the  Lamb,  be  given  blessing, 
and  honor,  and  glory,  and  might,  for  ever  and  ever. 


ST.   JOHN   THE   DIVINE.  109 

In  Rev.  xix.  3,  the  Alleluia  is  repeated  by  the  "people"  a  second 
time.  In  the  same  way,  verse  13  repeats  verse  12.  This  fourfold 
ascription  is  also  complete  in  its  structure  and  purpose. 

14.  And  all  the  four  living  beings  were  saying,  Amen. 
Also  the  elders  fall  down  and  worship. 

Were  saying,  Amen:  to  each  of  the  ascriptions  (verses  12.  13). 
The  elders:  unite  with  the  worship  in  heaven  and  in  earth. 


110  THE  REVELATION   OF 


CHAPTER   VI. 

THE  SIX  SCROLLS:    IMAGERY,   CONTENTS. 

The  six  scrolls,  in  chapter  vi.,  must  be  examined  in  con- 
nection, in  order  to  be  understood. 

The  first  scroll  (verses  1,  2)  discloses  the  imagery  and 
purpose  of  the  whole. 

The  predicted  Conqueror  (verse  2)  implies  previous  war- 
fare, and  devastations  from  the  enemy.  The  proposed  expe- 
dition is  occasioned  by  the  injuries  already  inflicted  upon  the 
cause  of  the  future  Conqueror.  He  arranges  to  defeat  his 
enemies  in  tlir ee  wa}Ts,  — war  (verse  4),  famine  (verse  5), 
and  pestilence  (verse  8) . 

The  imagery,  in  each  case,  may  be  taken  from  the  Bible 
history  of  the  Jews. 

1.  War.  —  Babylon  was  the  successful  invader  of  Judaea, 
and  the  resistless  captor  of  Jerusalem  with  great  slaughter 
(Jer.  xxxix.  1-8).  Yet  Babj^lon  itself  was  afterwards  de- 
stroyed by  the  Medes  (Jer.  li.  11).  In  the  avenging  war  of 
the  Medes  against  Babylon,  there  is  the  pattern  of  the  war- 
imagery  of  Rev.  vi.  4.  Cyrus  (Isa.  xliv.  28,  xlv.  1-6)  may 
be  the  model  after  which  the  representative  of  the  Conqueror 
(Rev.  vi.  2)  is  constructed.  The  resemblance  between  Cyrus 
and  the  rider  of  the  white  horse  is  remarkable.  (1)  Both 
are  kings.  (2)  Both  are  conquerors.  (3)  The  conquests 
of  each  are  extensive.  (4)  The  enemy  of  each  is  Bab}don. 
(5)  Each  is  to  subdue  Babylon. 


ST.   JOHN    THE   DIVINE.  Ill 

Proofs.  —  (a)  Cyrus  :  "  Besiege,  O  Media  "  (Isa.  xxi.  2)  ; 
"Babylon  is  fallen,  is  fallen"  (verse  9).  (b)  The  repre- 
sented Conqueror  is  the  Lamb  (Rev.  xiv.  1).  No  sooner 
does  he  appear  with  his  followers  on  Mount  Zion,  than  an 
angel  repeats  the  same  annunciation  of  Babylon's  overthrow 
Isaiah  uttered,  "  Babylon  is  fallen,  is  fallen"  (Rev.  xiv.  8). 

The  prophet  Jeremiah  utters  predictions  against  Babylon 
of  the  same  character  :  "  Babylon  is  taken"  (1.  2)  ;  "Out 
of  the  north  there  cometh  up  a  nation  against  her"  (verse 
3)  ;  "I  will  raise  up  against  Babylon  an  assembly  of  great 
nations  from  the  north  country"  (verse  9). 

2.  Famine.  — This  infliction  is  the  accompaniment  of  war. 
Jerusalem,  when  besieged  by  the  Babylonians,  was  distressed 
and  weakened  by  famine.  Babylon,  when  in  turn  besieged 
by  the  Medes,  must  have  experienced  the  same  wasting  pro- 
cess, and  furnished  the  imagery  of  Rev.  vi.  5,  G. 

3.  Pestilence.  —  This  frightful  evil  is  the  rapid  sequence  of 
famine.  The  Jews  had  witnessed  a  memorable  instance  of 
its  power.  When  the  king  of  Assyria  besieged  Jerusalem, 
the  angel  of  the  Lord  relieved  and  ended  the  siege :  a  pesti- 
lence he  inflicted  destroyed  in  one  night  one  hundred  and 
eighty-five  thousand  Assyrian  soldiers.  The  memoiy  of  St. 
John  would  recall  this  example  of  divine  rescue,  when,  in 
Rev.  vi.  8,  he  predicts  the  ravages  of  pestilence. 

We  thus  find,  in  the  history  of  the  Jews  and  of  the  adjoin- 
ing nations,  the  sources  from  which  the  striking  imagery  of 
scrolls  one,  two,  three,  and  four,  may,  in  chapter  vi.,  have 
been  derived. 

These  four  warlike  and  destructive  scrolls  prepare  the  road 
for  the  sudden  appearance  of  the  fifth  scroll  (Rev.  vi.  9-11). 

The  affecting  imagery  of  this  scroll  may  be  repetitions  of 
these  bloody  histories  :  "  The  king  of  Babylon  slew  the  sons 
of  Zedekiah  before  his  eyes  :  also  the  king  of  Babylon  slew 
all  the  nobles  of  Judah  "  (Jer.  xxxix.  G)  ;  "  Their  blood  have 
they  shed  like  water  round  about  Jerusalem  "  (Ps.  lxxix.  3), 

Pilate  mingled  ttie  blopd  of  certain  Galilieans  with  their 


112  THE  REVELATION   OF 

sacrifices  (Luke  xiii.  1).  In  the  confusion  of  the  sacking 
of  Jerusalem  by  the  Babylonians,  worshipping  Jews  may 
have  been  butchered  at  the  foot  of  the  altar  of  burnt-sacrifice, 
and  have  thus  furnished  the  imagery  of  prostration  and  sup- 
plication in  the  fifth  scroll. 

The  first,  second,  third,  and  fourth  scrolls  prepare  the 
instrumentalities  for  relieving  the  miseries  depicted  in  the 
fifth  scroll.  The  fact  of  this  previous  preparation  is  most 
instructive  and  encouraging.  The  fact  reveals  one  of  God's 
methods  of  dealing  with  his  persecuted  children.  He  pro- 
vides beforehand  for  the  removal  of  their  sufferings.  Their 
distresses  never  take  God  by  surprise. 

The  sixth  scroll  (vi.  12-17)  is  the  symbolic  confirmation  of 
the  symbolical  prophecies  in  the  first  four  scrolls.  Thus  the 
martyr-church  is  the  great  and  absorbing  subject  of  the  six 
scrolls  in  chapter  vi.,  and  in  consequence,  of  the  entire  sec- 
ond division  of  the  Apocalypse. 

The  sixth  scroll  is  prophetic  of  the  seven  trumpets  (chap- 
ter viii.).  The  sealing  (chapter  vii.)  is  preparatory  to  their 
sounding.  The  seventh  trumpet  (xi.  15)  is  prophetic  of  the 
seven  censers  (xvi.). 

Since,  under  the  scrolls,  Judaea  and  Jerusalem,  the  modal 
imagery,  are  supposed  to  be  nationally  in  ruins,  all  legal 
forms  of  redress  are  impossible.  The  only  available  relief  is 
the  supplication  of  the  martyred  saints  to  Almighty  God  (vi. 
10),  who  loves  justice  and  mercy,  and  promises  to  hear  and 
answer  the  prayers  of  his  people.  Legal  processes,  because 
possible,  are  used  under  the  censers  (xvi.). 

THE  UNROLLING  OF  THE  FIRST  SCROLL  (Verses  1,  2). 

1.  Also  I  saw,  when  the  Lamb  unrolled  the  first  of  the 
seven  scrolls.  And  so  I  heard  the  first  of  the  living  beings, 
as  the  voice  of  thunder,  saying  [to  the  first  horse  and  horse- 
man], Come. 

Also  I  saw:  I  had  another  vision. 

The  first  of  the  living  beings:  like  a  lion  (iv.  7)  he  re-appears 
(xv.  7), 


ST.   JO  UN   TffE    DIVINE.  113 

The  lion-like  cherub  is  now  the  herald  of  the  representative  of 
Christ,  "the  Lion  of  the  tribe  of  Judah"  (v.  5).  The  lion-faced 
cherub  is  the  symbol  of  resistless  power.  The  prophetic  symbols  he 
now  summons  to  present  themselves  cannot  be  defeated. 

As  the  voice  of  thunder:  as  though  the  thunder  spake,  the  lion- 
cherub  utters  this  command,  "  Come."  "  A  sound  of  battle  is  in  the 
land,  and  of  great  destruction"  ( Jer.  1.  22). 

Come:  addressed,  not  to  Christ,  as  xxii.  20,  but  to  each  of  the 
four  riders  in  succession  (verses  1,  3,  5,  7).  The  cherub,  the  minister 
of  God's  justice,  calls  each  of  the  horsemen  to  come  and  do  his 
appointed  work. 

This  explanation  of  "come"  agrees  with  "went  forth"  (verse  2), 
and  "  went  out"  (verse  4) ;  and  with  "  Come,  and  he  cometh"  (Matt, 
viii.  9,  where  "come"  is  the  address  of  the  centurion  to  the  soldier, 
to  present  himself  and  do  the  work  commanded  him).  This,  and  no 
other,  is  the  meaning  of  "come"  in  Rev.  vi.  1,  3,  5,  7.  The  scene 
now  before  our  eyes  is  a  military  muster.  The  thunder- voice  we  hear 
is  a  startling  war-cry. 

2.  Also  I  saw,  and  behold  a  white  horse,  and  the  rider  on 
him  having  a  bow,  and  there  is  given  him  a  crown,  and  he  is 
going  forth  conquering,  and  that  he  ma}-  conquer. 

Horse:  is  an  emblem  of  war  (Prov.  xxi.  31;  Jer.  li.  27;  Ezek. 
xxvi.  10,  11).  "A  people  shall  come  from  the  north;  they  shall  ride 
upon  liorses"  (Jer.  1.  41,  42). 

The  imagery  of  the  four  horses  (Rev.  vi.  2,  4,  5,  8)  resembles  that 
of  Zech.  i.  8-10. 

White:  brilliant  white,  "as  snow"  (i.  14).  White  is  emblematic 
of  victory  (xix.  11-18),  indicated  by  "conquering  and  conquer"  (last 
clause  of  verse  2). 

The  rider:  is  not  Christ  himself,  but  is  a  prophetic  symbol  of 
Christ,  "the  Word  of  God"  (xix.  11-13). 

Nowhere  in  Bible  Greek  is  victory  personified.  The  crowned  rider 
in  this  verse  cannot  be  the  symbol  of  victory,  for  this  insuperable 
reason:  he  cannot  be  the  symbol  of  a  personification  which  in  Bible 
usage  does  not  exist. 

Having  a  bow:  the  bow  was  specially  the  Oriental  weapon.  The 
bow  implies  arrows.  In  an  engagement,  the  archers  on  horses  began 
the  battle  (2  Kings  xix.  32;  Ps.  lxxvi.  3;  .Jer.  vi.  2::,  1.  4:2).  Our  Lord 
is,  in  Old-Testament  prophecy,  an  archer  (Ps.  xlv.  4,  5).  In  Isa. 
xiii.  18,  the  Medes,  the  destroyers  of  Babylon,  use  "bows  to  dash  the 
young  men  to  pieces."  The  coincidence  is  one  of  many  that  indicate 
"Cyrus,  king  of  Persia"  (2  Chron.  xxxvi.  23),  as  the  original  of  the 
representative  conqueror  in  Rev.  vi.  2. 


114  THE  REVELATION    OF 

"All  ye  that  bend  the  bow,  shoot  at  Babylon,  spare  no  arrows" 
(Jer.  1.  14). 

"Call  together  the  archers  against  Babylon"  (verse  29).  This, 
then,  is  the  inspiriting  truth  symbolized  by  the  conquering  archer  in 
Rev.  vi.  2:  Our  Lord  now  begins  every  fight  in  which  his  Church 
is  lawfully  engaged;  he  leads  in  every  spiritual  battle.  This  truth 
applies  to  Christians  as  individuals,  as  well  as  to  his  corporate 
Church. 

A  crown  is  given  him:  the  symbol  of  victory  (xiv.  14),  in  antici- 
pation of  his  certain  triumph.  In  xix.  19-21,  Christ  is  actual  victor: 
as  such,  he  has  "many  crowns." 

He  is  going  forth:  to  battle  (1  Sam.  xxviii.  1). 

Conquering:  is  now  conquering. 

That  he  may  conquer:  his  purpose  in  going  forth  to  battle  is  to 
conquer.     His  purpose  will  be  fully  realized  (1  Cor.  xv.  27). 

THE  UNROLLING  OF  THE  SECOND   SCROLL  (Verses  3,  4). 

3.  Also  when  he  unrolled  the  second  scroll,  I  heard  the 
second  living  being  saying  [to  the  second  horse  and  horse- 
man], Come. 

The  second  living  being:  like  a  bull  (iv.  7).  The  symbol  of 
work,  execution.     "Ox  strong  to  labor"  (Ps.  cxliv.  14). 

4.  Also  goes  forth  another  horse,  fire-red,  and  to  his  rider 
is  given  to  take  away  all  peace  from  the  earth,  even  that  the 
combatants  shall  kill  each  other :  and  there  is  given  him  a 
great  sword. 

Fire-red:  symbol  of  destructive  war  (Zech.  vi.  2).  This  meaning 
of  the  symbolism  is  established  by  the  remainder  of  the  verse. 

The  rider:  personifies  war.  Instances  of  personification  in  the 
Bible:  "Sword,  go  through  the  land"  (Ezek.  xiv.  17);  "I  send  my 
judgments,  the  sword,  and  the  famine,  and  the  pestilence"  (verse  21). 
The  same  judgments  are  the  riders  in  Rev.  vi.  4,  5,  8,  by  personifica- 
tion (Matt.  x.  34). 

Kill  each  other:  mutual  destruction  of  the  combatants  is  the 
effect  of  all  wars. 

Sword :  implies  close  and  deadly  combat. 

THE   UNROLLING  OF  THE  THIRD   SCROLL  (Verses  5,  6). 

5.  Also  when  he  unrolled  the  third  scroll,  I  heard  the  third 
living  being  saying  [to  the  third  horse  and  horseman],  Come. 


ST.   JOHN   THE    DIVINE.  115 

And  so  I  saw.     And  behold,  a  black  horse,  and  his  rider 
holding  a  balance  in  his  hand. 

The  third  living  being:  "has  a  face  as  a  man"  (iv.  7).  Man  is 
the  emblem  both  of  intelligence  and  kindness  (Dan.  vii.  4). 

A  black  horse:  blackness  is  the  image  of  terror  (Job  iii.  5). 

The  rider:  personifies  famine. 

Balance:  beam  of  the  balance  (Lev.  xix.  35,  36).  Symbolizes 
food  weighed  on  account  of  its  scarceness.  "Meat  by  weight" 
(Ezek.  iv.  10). 

6.  And  I  heard  a  voice  in  the  midst  of  the  four  living 
beings,  saying,  A  quart  of  wheat  for  a  penny,  and  three 
quarts  of  barle}'  for  a  penny  ;  also  hart  not  thou  the  oil 
and  the  wine. 

In  the  midst  of  the  four  living  beings:  they  surround  the 
throne  (iv.  6).  The  voice,  then,  comes  from  the  throne.  The  voice 
comes  from  God,  who  sits  on  the  throne.  In  accordance  with  the 
symbolism  furnished  by  the  man-faced  cherub  symbolizing  intelli- 
gence and  kindness,  God's  voice  mitigates  the  severity  and  horrors 
of  famine  by  fixing  the  price  of  food  to  a  lining  standard. 

A  quart  of  wheat  for  a  penny:  the  price  of  wheat  must  not 
be  greater.  A  penny  was  the  price  of  a  day's  labor  (Matt.  xx.  20). 
Among  the  Greeks,  a  quart  of  wheat  was  the  daily  allowance  to  a 
common  laborer.  God  forbids  the  diminution,  in  time  of  famine,  of 
the  daily  allowance  of  wheat,  and  also  forbids  the  increase  of  its 
price. 

Three  quarts  of  barley  for  a  penny:  three  denotes  fulness 
(Isa.  xix.  23,  24;  Zech.  xiii.  8).  Barley  is  a  less  valuable  grain  than 
wheat.     A  penny  shall  buy  the  usual  full  measures  of  barley. 

The  oil  and  the  wine :  by  metonomy,  for  the  olive-tree  and  the 
vine. 

Thou  shalt  not  hurt:  the  address  is  to  personified  famine.  The 
rider  of  the  black  horse  is  thus  forbidden  to  lessen  the  production  of 
oil  and  wine,  since  both,  like  wheat  and  barley,  are  articles  of  bodily 
nourishment  (Ps.  civ.  14,  15;  Joel  i.  10-12). 

Hurt:  ii.  11,  vii.  2,  3. 

These  divine  limitations  of  the  evils  of  famine  prove  that  God  is 
a  merciful  Judge.  In  wrath  he  remembers  mercy  (Hab.  iii.  2). 
Whenever  famine  prevails,  he  forbids  the  rich  to  oppress  the  poor  by 
raising  the  prices  of  provisions,  and  by  curtailing  wages. 

Were  this  benevolent  law  of  God  universally  obeyed,  there  would 
be  few  conflicts  between  capital  and  labor. 


116  THE  REVELATION   OF 

THE  UNROLLING  OF  THE  FOURTH  SCROLL  (Verses  7,  8). 

7.  Also  when  he  unrolled  the  fourth  scroll,  I  heard  the 
voice  of  the  fourth  living  being,  saying  [to  the  fourth  horse 
and  horseman],  Come. 

The  fourth  living  being:  "like  a  flying  eagle,"  symbolizing  the 
rapidity  with  which  the  pestilence  depopulates. 

8.  And  I  saw,  and  behold  a  pale  horse,  and  his  rider  over 
him.  His  name  is  Death,  and  Hades  follows  with  him,  and 
authority  is  given  him  over  the  fourth  part  of  the  earth,  to 
kill  hy  sword,  and  by  famine,  and  by  death,  and  by  the  wild 
beasts  of  the  earth. 

Pale  horse:  the  color  is  the  first  light-green  shoot  of  plants  in 
the  spring  of  the  year  (Mark  vi.  39).  With  the  prophet  Isaiah,  the 
color  is  the  paleness  occasioned  by  fright  (Isa.  xxix.  22). 

His  rider:  pestilence  personified. 

Over  him:  (Matt,  xxiii.  22)  "over"  describes  the  sitting  of  the 
invisible  God.  In  Rev.  vi.  8,  there  is  no  visible  form,  as  a  skeleton, 
representing  death,  as  sometimes  in  pictures.  So  invisible  is  pesti- 
lence in  its  coming  and  ravages,  that  it  can  have  no  visible  symbol. 

His  name  is  Death:  nothing  here  but  a  mere  name  of  an  invisi- 
ble power  guiding  the  "pale  horse,"  the  symbol  of  pestilence;  and 
therefore  over  the  horse,  and  not  on  him  as  his  visible  rider. 

Hades  :  the  unseen  world  of  departed  human  souls  personified. 

The  fourth  part  of  the  earth:  the  earth,  by  synecdoche,  for 
mankind.  In  Rev.  xx.  8,  "the  four  quarters  of  the  earth"  include 
the  whole  earth.  "The  fourth  part  of  the  earth"  lacks  three  parts 
of  being  the  whole.  Through  the  unfailing  mercy  of  God,  the  rav- 
ages of  pestilence  are  never  total. 

To  kill:  the  infinitive  expresses  the  unlimited  action  of  the  verb. 

Again  in  wrath  God  remembers  mercy  (Hab.  iii.  2). 

By  sword:  by  metonomy,  for  war  symbolized  by  the  "red 
horse  "  (verse  4). 

By  famine:  symbolized  by  the  "  black  horse"  (verse  5). 

By  death:  that  is,  pestilence,  symbolized  by  the  "pale  horse" 
(verse  8). 

By  the  wild  beasts  of  the  earth:  "I  send  my  four  sore  judg- 
ments, —  the  sword,  the  famine,  and  the  noisome  beast,  and  the  pes- 
tilence" (Ezek.  xiv.  21).  This  reference  by  St.  John  to  God's  four 
judgments  is,  in  sense,  this  declaration:  The  ravages  of  pestilence 
shall  equal  the  ravages  of  all  the  four  judgments   combined.     In 


ST.   JOHN   TIIE   DIVINE.  117 

oilier  words,  the  ravages  of  pestilence  shall  exceed  the  united  ravages 
of  Avar,  famine,  and  wild  beasts.  St.  John  here  employs  the  imagery 
of  the  prophet  Ezekiel  (Ezek.  xiv.).  The  experience  of  the  world 
confirms  the  truthfulness  of  this  desolating  prediction.  War,  famine, 
wild  beasts,  in  turn  slay  tbeir  thousands:  pestilence  slays  its  ten 
thousands. 

Since  three  is  a  complete  number  (Isa.  xix.  24,  25),  the  three  horses 
following  tbe  wbite  horse  and  his  rider,  and  achieving  all  the  exter- 
minating victories,  form  a  complete  army,  both  in  its  constitution 
and  outfit,  and  in  its  ability  and  successes.  No  other  forces  are 
necessary.  Were  other  troops  gathered  and  marshalled,  there  would 
be  no  object  in  massing  them  for  a  battle.  There  would  be  no  enemy 
to  be  attacked  and  conquered. 

Thus  finished  and  absolute  is  the  victory  of  our  Lord  over  all  his 
enemies,  which  is  symbolically  predicted  by  the  red,  black,  and  pale 
horses  following  his  triumphant  march  through  this  world. 

THE  UNROLLING  OF  THE  FIFTH  SCROLL  (Yerses  9-11). 

THE   SUFFERING  CHURCH  OF  CHRIST. 

Our  Lord,  having  predicted  the  occurrence  of  "famines, 
and  pestilences,  and  earthquakes,"  after  the  destruction  of 
Jerusalem  b}'  the  Romans,  describes  the  treatment  his  Church 
shall  receive  from  "  all  nations  :  "  "  The}'  shall  deliver  you 
up  to  be  afflicted,  and  shall  kill  you  "  (Matt.  xxiv.  7,  9). 

The  fifth  scroll,  which  he  now  unrolls  and  displays,  repeats, 
in  most  impressive  symbols,  the  startling  prediction  he  pro- 
nounced upon  the  Mount  of  Olives  (Matt.  xxiv.  3,  etc.). 

The  four  living  beings  do  not  herald  the  opening  of  the 
fifth  scroll.  The  act  would  not  accord  with  their  office  as  the 
executioners  of  Christ's  judgments.  His  Church  is  now  to  be 
vindicated,  not  punished.  The  vindication  belongs  to  Christ, 
not  to  the  cherubim.  Accordingly,  Christ,  without  cherubic 
heralding,  unfolds  the  fifth  scroll. 


9.  Also,  when  he  unrolled  the  fifth  scroll,  I  saw  under  the 
altar  the  souls  of  the  slain  on  account  of  the  word  of  God, 
even  on  account  of  the  testimony  which  they  were  holding. 


118  THE   REVELATION    OF 

I  saw:  in  the  vision  (ix.  17). 

Under:  down  under. 

The  altar:  of  burnt  sacrifice  (Exod.  xxx.  28).  The  blood  of  the 
sacrifice  was  poured  out  "at  the  bottom  of  the  altar"  (Lev.  iv.  7). 

To  be  down  "  under  the  altar,"  is,  then,  to  lie  slain  at  the  foot 
of  the  altar  of  burnt  sacrifice.  These  slain  saints  are  lying  in  their 
blood.  Lying  slain  in  their  blood,  at  the  foot  of  the  altar  of  burnt 
sacrifice,  these  saints  are  themselves  sacrifices  to  God.  They  sacrificed 
their  lives  in  his  service,  and  for  his  sake.  St.  Paul  uses  the  same 
imagery  (Phil.  ii.  17),  and  illustrates  it  in  his  own  life  (Acts  xv.  26). 

Their  shed  blood  is  crying  for  vengeance  (Gen.  iv.  10).  Their  un- 
avenged blood  is  itself  a  pleading  supplication. 

I  saw  the  souls  of  the  slain:  this  sight  was,  according  to  the 
psychology  of  the  Jews,  not  impossible.  In  their  psychic  theory,  the 
soul  was  not  so  changed  by  the  death  of  the  body  as  to  become 
invisible. 

The  dead  in  Hades  see  the  soul  of  the  king  of  Babylon  when  it 
comes  into  their  place  (Isa.  xiv.  4,  9,  16). 

Even  St.  Paul  ascribes  to  the  soul  "joints  and  marrow"  (Heb.  iv. 
12). 

In  accordance,  then,  with  Jewish  representations,  does  St.  John 
say,"  I  saw  the  souls  of  the  slain." 

But  his  language  here  is  highly  figurative.  The  souls,  although 
visible,  are  not  real  souls.  They  are  merely  souls  in  vision.  They 
are  representative  souls.  They  represent  the  suffering  Church  of  God 
in  all  ages  of  the  world.  Because  representative,  and  not  real  souls, 
they  have  no  locality.  They  are  not  souls  in  paradise.  They  are  not 
personal  individuals,  but  only  a  representative  class. 

The  cause  of  the  martyrdom  of  these  prostrate  and  slaughtered 
saints  deserves  to  be  closely  and  habitually  studied. 

They  are  slain  on  account  of  the  word  of  God,  even  the  testimony 
they  are  holding. 

These  martyrs  constitute  a  class  of  God's  servants,  who  in  succes- 
sion from  age  to  age  proclaim  to  their  fellow-men  his  revealed  will. 
They  are  firm  believers  in  divine  revelation,  and  fearless  heralds  of  its 
entire  contents. 

The  essence  of  their  constant  proclamation  is  the  faithful  testi- 
mony they  incessantly  bear  to  the  nature,  character,  and  redeeming 
and  saving  work  of  the  incarnate  Son  of  God,  our  Lord  Jesus  Christ. 

This  Christian  testimony  is  both  a  historical  fact,  and  a  constrain- 
ing, undying,  and  binding  example. 

The  historical  fact  records  itself  in  the  deaths  of  the  illustrious 
line  of  martyrs  from  St.  Stephen  through  the  centuries  of  shed  blood 
down  to  the  martyrs  of  the  English  Reformation,  Cranmer,  Latimer, 
and  Ridley,  and  their  fellow-sufferers. 


ST.   JOHN   THE   DIVINE.  119 

The  sublime  example  of  th<>se  martyrs  for  Christ's  truth  is  our  rich 
inheritance,  and  our  daily  and  authoritative  lesson. 

Like  this  "noble  army,"  we  are  to  hold  Christ's  entire  gospel  most 
firmly;  proclaim  it  in  its  full  integrity  most  faithfully  and  fearlessly; 
and  to  recommend  it  to  others,  and  force  it  upon  their  attention  and 
love,  not  only  by  word  of  mouth,  but  by  our  own  self-denying,  prayer- 
ful, and  holy  lives. 

Testimony :  see  i.  2. 

Were  holding:  most  firmly  and  faithfully.  The  testimony  Christ 
gives  them,  they  ever  retain  and  hold. 

THE  PRAYER  OF  THE   SACRIFICED  SAINTS. 

10.  And  the}'  were  praying  with  a  loud  voice,  saying,  How 
long,  O  Lord,  holy  and  true,  dost  thou  not  judge  and  avenge 
our  blood  on  them  that  dwell  on  the  earth? 

The  personification  of  Gen.  iv.  10  here  becomes  a  drama. 

Were  praying:  the  Greek  verb  has  this  meaning  (Rom.  viii.  15; 
Gal.  iv.  6;  Jas.  v.  4). 

How  long :  delay  deplored  (Ps.  Ixxix.  5;  Zech.  i.  12). 

O  Lord  :  as  Head  of  the  Church  (1  Tim.  vi.  15). 

Holy:  cannot  allow  sin  to  be  unresisted. 

True  :  will  fulfil  his  promises. 

Judge:  this  prayer  for  judgment  proves  that  "the  throne"  (iv. 
4)  is  a  throne  of  judgment. 

Avenge  :  same  prayer,  Ps.  Ixxix.  10,  and  Luke  xviii.  7.  Thus  tbe 
words  are  the  incessant  prayer  of  God's  suffering  Church,  by  his 
appointment.  Vengeance  is  invoked  (Rev.  vi.  10);  vengeance  has 
been  inflicted  (xvi.  5-7,  xix.  2). 

Dwell  on  the  earth:  the  persecutors  of  God's  Church  (xi.  10, 
xiii.  8,  12,  14,  xvii.  8). 

Rev.  vi.  10,  the  martyrs  pray  for  themselves;  xi.  18,  the  twenty- 
four  elders  pray  for  the  martyrs;  xvi.  5-7,  "the  angel  of  the  waters" 
announces  the  infliction  of  the  vengeance. 

11.  And  there  is  given  them  each  a  white  robe.  Also  it  is 
commanded  them  to  rest  utterly  yet  for  a  season,  until  are 
completed  in  number  both  their  fellow-servants  and  their 
brethren,  who  are  about  to  be  killed  as  they  themselves  also 
were  killed. 

White  robe  :  worn  by  a  victor-king  (1  Chron.  xv.  27). 

The  "great  multitude  which  no  man  can  number"  (Rev.  vii.  9, 


120  THE  REVELATION   OF 

13),  identical  with  martyr-saints,  "are  clothed  with  white  robes." 
But  this  innumerable  host  are  victors.  Their  character  of  victors  is 
proved  by  this  song  of  victory  they  sing,  "  Salvation  [Vulgate,  victo- 
ria] to  our  God  which  sitteth  upon  the  throne,  and  unto  the  Lamb" 
(vii.  10). 

The  "white  robe"  given  to  each  of  the  slain  under  the  altar  is, 
then,  the  symbol  of  victory.  They  are  regarded  as  suppliants  whose 
prayers  are  answered.  The  gift  of  the  white  robe  of  victory  follows 
the  answer  to  their  prayers.  Had  God  not  answered  their  prayers, 
he  would  not  mark  them  with  a  symbol  of  victory. 

Since  they  are  victors,  they  are  kings.  Priests  are  not  victors, 
because  they  do  not  fight  battles. 

Because  the  martyrs  are  here  regarded  as  victor-kings,  the  white 
robes  they  wear  are  kingly  robes. 

The  gift  of  the  white  robes  entitles  the  victor-saints  to  the  future 
dignity  of  enthroned  kings.  White-robed,  they  are  candidates  for 
kingly  enthronement,  when  God  shall  determine  the  time  (xx.  4,  6). 

Rest  utterly:  in  their  present  condition  of  approval  by  God,  aud 
of  expectation  of  the  kingly  dignity  promised  (xiv.  13). 

For  a  season:  which  ends  (xx.  4). 

Fellow-servants:  as  present  witnesses  for  Christ  (xix.  2). 

Brethren :  future  witnesses  for  Christ.  They  are  brethren  because 
members  of  the  one  body  of  which  Christ  is  the  Head  (Rom.  xii.  5; 
Eph.  iv.  15).     Fellow-servants  and  brethren  form  two  classes. 

To  be  killed:  there  will  be  martyrs  while  the  Church  is  militant. 

They  themselves :  the  martyrs  of  vi.  10. 

THE  UNROLLING  OF  THE    SIXTH    SCROLL   (Verses  12-17). 

SYMBOLIC  CONFIRMATION  OF  THE  PRECEDING-  SCROLLS. 

Confirmation  by  recapitulation. 

In  the  first  three  chapters,  recapitulation  is  structural 
usage.  The  several  aspects  of  our  Lord's  first  manifesta- 
tion in  the  first  chapter  are  minutely  repeated  in  the  second 
and  third  chapters. 

Recapitulation,  as  a  structural  principle,  appears  in  the 
sixth  scroll,  itself  being  in  substance  the  repetition  of  the 
preceding  scrolls. 

Specifications  by  sevens :  a  complete  list ;  earthquake,  sun, 
moon,  stars,  heaven,  mountain,  and  island,  —  all  classes  of 
men. 


ST.   JOHN    THE   DIVINE.  121 

12.  Also  I  saw  when  he  unrolled  the  sixth  scroll,  and 
there  is  a  great  earthquake,  and  the  sun  becomes  black  as 
sackcloth  of  hair,  and  the  whole  moon  becomes  as  blood. 

The  prophecy  of  Isa.  xiii.  1-22,  that  Babylon  shall  he  destroyed  by 
the  Medes,  contains  the  same  images  of  desolation  and  terror  that 
are  depicted  by  the  sixth  scroll.  This  scroll  is,  in  substance,  the 
copy  and  repetition  of  Isa.  xiii. 

The  Medes  may  be  the  prototypes  of  the  Northern  hordes  which 
destroyed  the  Roman  Empire.  Babylon  is  the  prototype  of  the 
Roman  Empire  itself. 

Earthquake  :  whenever  occurring  in  the  Apocalypse,  is  the  sym- 
bol of  punitive  judgment. 

Sun:  another  symbol  of  punitive  judgment  (Matt.  xxiv.  29). 

Sackcloth  :  Isa.  1.  3. 

The  whole  moon:  this  third  punitive  judgment  intensifies  Joel 
ii.  31;  Matt.  xxiv.  20.  The  imagery  of  the  darkened  sun  and  moon 
is  derived  from  solar  and  lunar  eclipses. 

13.  And  the  stars  of  heaven  fall  to  the  earth,  as  the  fig- 
tree  casts  its  unripe  figs  because  shaken  try  a  mighty  wind. 

Stars:  are  symbols  of  rulers  (Num.  xxiv.  17;  Isa.  xiv.  12).     The 
imagery  is  taken  from  falling  meteors. 
Unripe  figs :  Nali.  iii.  12. 

14.  And  the  heaven  passes  away  as  a  rolled  scroll;  and 
every  mountain  and  island  is  moved  from  its  place. 

By  these  strong  and  frightful  representations,  great  political  and 
social  destructions  are  predicted.     So  Isa.  xxxiv.  4. 

15.  And  the  kings  of  the  earth,  and  the  princes,  and  the 
military  chiefs,  and  the  property-holdera,  and  the  conquerors, 
and  every  bondman,  and  every  freeman,  hide  themselves  by 
fleeing  into  the  caves,  and  into  the  rocks  of  the  mountains. 

Enumeration  by  sevens,  a  complete  list.  Portions  of  this  enumera- 
tion are  from  Jer.  1.  35,  36.  "Princes"  (verse  35)  is  identical  with 
"great  men"  (Rev.  vi.  15).  Kings,  great,  rich,  chief,  mighty,  bond, 
free.  Startling  description  of  universal  fright.  Terror  makes  all 
classes  absconding  and  hiding  cowards.  "They  shall  become  as 
women"  (Jer.  1.  37).  "Men's  hearts  failing  them  for  fear"  (Luke 
xxi.  26). 


122  THE  REVELATION   OF 

Same  imagery,  Isa.  ii.  21.  Its  origin  is  found  in  Zech.  xiv.  5,  "  Ye 
fled  from  before  the  earthquake."  "Two  years  before  tbe  earth- 
quake" (Amos  i.  1). 

This  earthquake  occurred  in  the  reign  of  Uzziah,  King  of  Judah 
(Zech.  xiv.  5),  B.C.  500.  Tbis  earthquake  was  so  violent  as  to  divide 
in  halves  a  mountain  near  Jerusalem,  and  to  move  a  part  of  the 
mountain  from  its  place  (  Josephus,  Antiq.  ii.  §  4). 

16.  And  they  are  saying  to  the  mountains  and  the  rocks, 
Fall  on  us,  and  hide  us  from  the  face  of  him  that  sitteth  on 
the  throne,  and  from  the  wrath  of  the  Lamb. 

So  overwhelming  is  their  fright,  that  they  prefer  death  to  life 
(Jon.  iv.  3). 

Mountains,  etc. :  repetition  of  Hos.  x.  8. 

17.  For  the  great  day  of  his  wrath  is  come;  and  who  is 
able  to  stand  ? 

Day:  time,  season.  The  only  instances  where  the  expression 
" great  day"  occurs  in  Revelation  are  vi.  17  and  xvi.  14.  In  xvi.  14, 
it  is  a  day  of  battle  on  this  earth.  On  this  earth,  therefore,  is  the  day 
(vi.  17),  and  is  not  the  day  of  the  last  and  universal  judgment. 

Who  is  able:  rhetorical,  for  "none  can." 

Stand:  opposed  to  flight  (Eph.  vi.  13).  Who  can  stand  against 
fright  and  flight?  God's  judgments  are  irresistible.  Man  is  power- 
less when  they  fall  upon  him.  Tbis  is  the  final  teaching  of  the  sixth 
scroll. 

The  sixth  scroll  is  in  its  terrific  specifications  a  repetition  of  the 
scrolls  which  precede  it.  Its  repetitions  confirm  the  previous  prophe- 
cies, to  show  that  their  fulfilment  is  infallibly  certain. 

The  imagery  throughout  the  sixth  scroll  is  the  imagery  of  wrath. 
The  great  earthquake,  the  black  sun,  the  blood-moon,  the  falling 
stars,  the  departing  heaven,  tbe  trembling  mountains,  the  swaying 
islands,  the  horrified  and  fleeing  men  (women  and  children  are,  from 
unendurable  fright,  all  previously  dead);  their  shrieks  of  terror  as 
they  enter  the  dens  and  rocks,  and  call  upon  the  mountains  to  crush 
them,  —  are  the  most  appalling  images,  manifestations,  and  predic- 
tions of  the  divine  wrath,  here  symbolically  predicted  to  be  inflicted 
on  this  sinful  world,  so  long  as  it  shall  continue  to  disobey  the  laws 
of  God.  Of  the  utter  defeat  and  irreparable  ruin  of  all  the  enemies 
of  Christ,  the  sixth  scroll  is  the  most  conclusive  as  well  as  the  most 
appalling  prophetical  demonstration. 


ST.   JOHN    THE   DIVINE.  123 

The  period  of  time  occupied  by  the  scrolls  will  equal  the  continu- 
ance of  the  martyr  church  on  earth.  The  scroll-period  will  therefore 
be  coeval  with  the  periods  assigned  by  God  to  both  the  trumpets  and 
the  censers.  We  thus  ascertain  that  the  second  division  of  the  Apoc- 
alypse, in  its  succession  of  changing  symbols,  is  not  an  unbroken  and 
continuous  chronological  series.  The  book  is  rather  a  succession  of 
prophetically  shifting  scenes,  repeating  for  amplification,  impressive- 
ness,  and  the  establishment  of  certainty  under  different  symbolic 
forms,  the  same  history  of  the  Church  and  the  world  in  both  its 
records  already  written,  and  its  records  to  be  hereafter  written. 

CHARACTER  OF  THE  SCROLLS. 

Each  of  the  scrolls  is  a  symbolic  prophecy.  The  fulfil- 
ments of  the  prophecies  are  in  two  forms,  —  trumpets  and 
censers. 

The  trumpets  are  judgments  upon  secular  Babylon,  and 
thence  upon  the  heathen  enemies  of  the  Church  of  God. 
The  censers  are  judgments  upon  his  apostate  Church,  the 
spiritual  Babylon.  The  martyr-church  is  confronted  and 
assailed  by  each  class  of  enemies, — heathen,  and  apostate 
Christian. 

The  assault  will  end  only  with  the  termination  of  this 
present  probationary  system,  in  wmich  God  places  us  for  our 
moral  trial  and  spiritual  perfection. 

So  far  as  this  assault  can  be  illustrated  by  histoiy,  the  evils 
have  thus  far  been  both  material  and  spiritual.  The  future 
history  of  the  world  will,  we  may  conclude,  resemble  its  past 
history,  at  least  for  a  while,  but  not  always. 

While,  under  the  trumpets,  secular  Babylon  and  the  heath- 
endom she  represents  are  being  subdued,  a  portion  of  the 
true  Church  becomes  secularized,  and  changed,  while  out- 
wardly Christian,  into  the  old  hostile  Babylon  in  spirit  and 
character. 

Thus  Babylon,  either  secular  or  spiritual,  is  throughout 
the  Apocalypse  the  enemy  and  assailant  of  the  martyr- 
church. 


124  THE   REVELATION    OF 


CHAPTER   VII. 

THE    SEALING    OF    TIIE    ONE    HUNDRED    AND    FORTY- 
FOUR  THOUSAND    (Yerses  1-8), 

Before  the  great  and  prolonged  battle  (doubly  prefigured 
in  the  six  scrolls  by  the  horses  and  the  earthquake)  begins, 
the  preservation  of  the  faithful  Church  is  symbolized  by  the 
sealing  of  the  same  number  (twelve  thousand)  of  persons  in 
each  of  the  twelve  tribes  of  the  Israelites. 

Israelites  are  sealed,  not  in  contrast  with  Gentiles,  but  in 
conTorraity  to  the  previous  sj'mbolism,  chapter  vi.,  in  which, 
on  behalf  of  the  Israelites,  the  representative  Medes  are  pre- 
paring to  wage  war  upon  the  Babylonians,  the  representative 
foes  of  God's  Church. 


1.  Also,  after  this,  I  saw  four  angels  standing  on  the  four 
corners  of  the  earth,  holding  the  four  winds  of  the  earth, 
that  the  wind  should  not  blow  on  the  earth,  nor  on  the  sea, 
nor  on  any  tree. 

Four  angels:  are  avenging  angels,  because  they  "hurt  the  earth 
and  the  sea"  (verse  2).  Four  angels  (ix.  14,  15)  "prepared  to  slay 
the  third  part  of  men." 

The  four  angels  in  vii.  1,  2,  and  ix.  14,  15,  are,  we  may  conclude,  the 
same  angels  ;  since  their  business  is  the  same,  "  to  hurt  and  to  slay." 

Four  corners :  the  winds  come  from  the  four  corners  of  the  earth 
(Jer.  xlix.  36). 

Standing  on  the  four  corners  of  the  earth :  that  is,  encompass- 
ing the  whole  earth.     The  four  corners  indicate  the  entire  circuit 


ST.   JO  FIN    THE   DIVINE.  125 

(Isa.  xi.  12;  Rev.  xx.  8).  Standing  is  the  attitude  of  execution  (Heb. 
x.  11).     They  stand  ready  to  let  all  winds  loose. 

Holding:  holding  in,  restraining  the  winds,  that  they  "should  not 
blow.*' 

The  four  winds:  all  the  winds.  This  restraint  is  for  the  work 
of  sealing.  The  infliction  of  the  threatened  judgments  is  suspended 
during  the  time  of  the  sealing. 

2.  And  I  saw  another  angel  ascending  from  the  rising  sun, 
having  the  seal  of  the  living  God  ;  and  he  cries  with  a  loud 
voice  to  the  four  angels,  to  whom  it  is  given  to  hurt  the  land 
and  the  sea ; 

Another  angel:  the  minister  of  God's  favor  to  the  sealed. 

Ascending:  like  the  rising  sun  with  blessings. 

Seal:  of  approval.  The  affixing  of  a  seal  is  approval  (Jer.  xxxii. 
44). 

Of  the  living  God :  the  seal  he  seals.  Since  ever  living,  God  can 
during  all  time  affix  the  approving  seal. 

3.  Saying,  Hurt  not  the  land,  nor  the  sea,  nor  the  trees, 
until  we  seal  the  servants  of  our  God  on  their  foreheads. 

Hurt  not:  by  letting  the  winds  loose.  The  perfect  stillness  of 
the  winds  indicates  the  perfect  security  of  the  sealed.  Not  a  zephyr 
breathes,  not  a  leaf  stirs,  not  a  wave  whispers.  The  absolute  security 
from  evil  of  all  sealed  souls,  symbolized  by  the  absolute  hush  of  air 
and  land  and  ocean,  Christ  confirms  by  this  promise:  "No  man  shall 
pluck  them  out  of  my  hand"  (John  x.  28). 

We :  myself  and  the  four  angels. 

Seal:  for  preservation.  The  persons  not  sealed  are  to  be  destroyed 
(Ezek.  viii.,  ix. ). 

Servants  of  our  God:  his  true  worshippers  (Gen.  1.  17;  Isa. 
lxi.  6). 

Their  foreheads  :  "  a  plate  of  pure  gold,  with  the  engraving,  Holi- 
ness to  the  Lord,  shall  be  upon  Aaron's  for  ehead,  that  the  children  of 
Israel  may  be  accepted  before  the  Lord"  (Exol.  xxviii.  3G,  38).  The 
inner  seal  is  the  indwelling  of  the  Holy  Spirit  (John  xiv.  23;  1  John 
i.  3). 

The  sealing,  though  not  described  by  St.  John,  now  takes  place 
(Ezek.  ix.  4,  11).     He  then  hears  the  number  of  the  sealed. 

The  sealing  is  mor<d  and  spiritual  approval,  the  reward  of  the  pre- 
vious battles  and  triumphs  forshadowed  and  foretold  in  chapter  vi. 

The  nature  of  the  approval  decides  the  nature  of  the  battles  them- 


126  THE  REVELATION   OF 

selves.  The  battles  and  their  victories,  although  prefigured  and  pre- 
dicted by  outward  war,  famine,  and  pestilence,  are  moral  and  spirit- 
ual. The  real  contest  prophetically  described  (chapter  vi.)  is  between 
Christ's  own  truth  and  appointments,  and  human  errors  and  devices. 
In  the  daily  strife,  the  holiness  of  heart  which  Christ  requires  and 
creates  is  ever  contending  for  the  mastery  over  the  sinfulness  the 
Devil  inspires,  and  the  depraved  affections  of  mankind  prefer  and 
cherish. 

This  is  the  present  contest  of  every  human  soul. 

THE  NUMBER  OF  THE  SEALED. 

4.  And  I  heard  the  number  of  the  sealed  ;  a  hundred  and 
forty-four  thousand  sealed  out  of  every  tribe  of  the  sons  of 
Israel. 

One  hundred  and  forty -four  thousand:  a  definite  number  for 
an  indefinite.  A  thousand  is  often  in  the  Bible  used  in  this  indefinite 
sense  (Ps.  1.  10,  Ixxxiv.  10,  xc.  4;  2  Pet.  iii.  8).  The  indefinite  one 
hundred  and  forty-four  thousand  equals  the  "  great  multitude  which 
no  man  can  number"  (verse  9). 

Every  tribe :  the  twelve  tribes  in  the  following  list  represent  the 
entire  Church  of  God,  both  Jewish  and  Christian,  according  to  our 
Lord's  own  words,  "  Ye  yourselves  who  are  following  me  shall,  in  the 
regeneration  when  the  Son  of  man  shall  sit  on  his  throne  of  glory, 
sit,  even  ye  yourselves,  upon  twelve  thrones,  because  judging  the  twelve 
tribes  of  Israel"  (Matt.  xix.  28). 

With  St.  Paul,  "the  seed  of  Abraham"  (Heb.  ii.  16)  is  identical 
with  the  twelve  tribes  of  Israel. 

Thus  all-embracing,  the  twelve  tribes  of  Israel  are  both  typical 
and  inclusive.  They  are  types  of  Christ's  Church  universal;  and  like 
it  they  include  his  servants  gathered  from  all  nations,  during  all 
periods  of  time. 

5.  Out  of  the  tribe  of  Judah,  twelve  thousand  sealed. 

The  same  language  in  the  Greek  is  used  of  the  remaining  eleven 
tribes,  and  therefore  needs  not  to  be  here  repeated. 

List  of  Tribes  (Rev.  vii.). 

Juda,  Reuben,  Gad,  Aser,  Xepthalim,  Manasses,  Simeon,  Levi, 
Issachar,  Zabulon,  Joseph,  Benjamin.    . 

This  list  does  not  agree  with  anj  other  Bible-list  of  the  twelve 
tribes. 


ST.    JOHN   THE   DIVINE.  127 

Of  these  lists  there  are  five,  all  in  the  old  Testament:  one  hy  Jacoh, 
two  by  Moses,  two  by  Ezekiel. 

First,  by  Jacob :  — 

Keuben,  Simeon,  Levi,  Judah,  Zebnlun,  Tssachar,  Dan,  Gad,  Asher, 
Naphtali,  Joseph,  Benjamin  (Gen.  xlix.  3-27).  Of  Jacob's  twelve  sons, 
Leah  was  the  mother  of  six,  —  Reuben,  Simeon,  Levi,  Judah,  Issa- 
char,  Zabulon;  Rachel,  of  two,  —Joseph,  Benjamin;  Zilpah,  Leah's 
maid,  of  two,  —  Gad,  Asher;  Bilbah,  Rachel's  maid,  of  two, — Dan, 
Naphtali. 

In  this  list,  the  order  is  in  part  the  succession  of  birth:  Reuben, 
Simeon,  Levi,  Judah  (Gen.  xxix.  32-35). 

Second,  by  Moses :  — 

Judah,  Simeon,  Benjamin,  Dan,  Manasseh,  Ephraim,  Zebulun,  Is- 
sachar,  Asher,  Naphtali,  Reuben,  Gad  (Num.  xxxiv.  19-28). 

In  this  list,  Judah  has  displaced  Reuben,  according  to  the  predic- 
tion of  Jacob  (Gen.  xlix.  4,  10). 

Third,  by  Moses:  — 

Reuben,  Judah,  Levi,  Benjamin,  Ephraim,  Manasseh,  Zebulun, 
Issachar,  Gad,  Dan,  Naphtali,  Asher  (Deut.  xxxiii.  6-24). 

This  list  exhibits  in  its  first  three  names  the  natal,  civic,  and  ec- 
clesiastical superiority  among  the  tribes. 

Fourth,  by  Ezekiel :  — 

Dan,  Asher,  Naphtali,  Manasseh,  Ephraim,  Reuben,  Judah,  Levi, 
Benjamin,  Simeon,  Issachar,  Zebulun,  Gad  (thirteen;  Ezek.  xlviii. 
2-27). 

Fifth,  by  Ezekiel:  — 

Reuben,  Judah,  Levi,  Joseph,  Benjamin,  Dan,  Simeon,  Issachar, 
Zebulun,  Gad,  Asher,  Naphtali  (verses  31-34). 

Ezekiel's  lists  differ,  not  only  from  each  other,  but  from  all  other 
lists;  perhaps,  to  indicate  that  the  predicted  measurements  enumer- 
ated by  the  lists  will  not  be  literally  fulfilled  (verses  8-30). 

Peculiarities  of  St.  John's  List. 

1.  Both  Dan  and  Ephraim  are  omitted  from  this  list,  although  con- 
tained in  each  of  the  lists  given  by  Moses,  and  in  Ezekiel's  first  list. 
(a)  Dan  is  omitted  because  "Dan  shall  jvdge  his  people"  (Gen.  xlix. 
10.)  The  enrolment  (Rev.  vii.  5-8)  is  not  for  judgment,  but  for  the 
contrary  purpose,  preservation,  (b)  Ephraim's  place  is  taken  by 
Joseph  his  father  (verse  8).  Perhaps  Ps.  lxxviii.  9-11  gives  the 
reason  for  this  omission  of  Ephraim,  Ma  u> faithfulness  to  God. 

"The  children  of  Ephraim,  armed,  carrying  bows,  turned  back  in 
the  day  of  battle.  They  kept  not  the  covenant  of  God,  and  refused 
to  walk  in  his  law;  and  forgot  his  works,  and  his  wonders  that  he 
showed  them." 


128  THE   REVELATION   OF 

Thus  unfaithful,  Ephraira  is  not  fit  to  represent  any  portion  of  the 
one  hundred  and  forty-four  thousand,  all  of  whom  are  sealed  and 
approved  on  account  of  their  fidelity  to  God. 

2.  Judah  heads  the  list  of  the  sealed  (Rev.  vii.  5).  "Our  Lord 
sprang  out  of  Judah"  (Heb.  vii.  14).  The  list  in  Rev.  vii.  5-8  is 
therefore  a  Christian  list.  The  one  hundred  and  forty-four  thousand 
sealed  are  Christians,  the  representatives  of  faithful  Christians  until 
the  end  of  this  present  world. 

These  sealed  Christians  receive,  in  chapter  vii.,  a  twofold  recog- 
nition from  our  Lord,  the  presiding  Judge.  The  second  recognition 
(verse  9)  explains  the  first  (verse  4).  Their  numbers  are  not  limited, 
but  are  boundless.  The  twofold  recognition  shows  how  precious  the 
sealed  are  in  the  estimation  of  Christ.  They  are  treasures  so  price- 
less, that  his  love  constrains  him  to  count  them  more  than  once.  The 
miser's  affection  for  his  gold  and  silver,  his  notes  and  securities, 
leads  him  to  give  them  repeated  countings.  A  saved  soul  is  dearer  to 
Christ  than  all  material  creations. 

SYMBOLIC  REPRESENTATION  OF  THE  CHURCH  OF  CHRIST 
VICTORIOUS  AND  TRIUMPHANT  (Verses  9-17). 

The  Church  represented  in  these  verses  is  the  same  body 
as  that  composing  the  one  hundred  and  fortj-four  thousand 
sealed.  "The  multitude  no  man  can  number"  is  the  reca- 
pitulation of  the  sealed  twelve  tribes.  The  structural  usage 
which  pervades  all  portions  .of  the  Apocalj-pse  creates  the 
recapitulation  in  the  present  instance. 


9.  After  this  I  saw,  and  behold  a  great  multitude  which 
no  one  could  number,  out  of  every  nation,  even  out  of  all 
tribes  and  peoples  and  tongues,  standing  before  the  throne 
and  before  the  Lamb  clothed  with  white  robes,  and  palms  are 
in  their  hands. 

Multitude  :  innumerable.  The  sight  St.  John  saw  of  an  innumer- 
able multitude  of  sealed,  approved,  and  accepted  Christians  answers 
the  great  question,  once  asked  our  Lord,  "Are  there  few  that  be 
saved?"  (Luke  xiii.  23.)  The  saved  are  so  many  that  they  cannot 
be  numbered.  No  numbers  can  count  the  vast  and  increasing  throng. 
The  goodness  of  God  in  the  present  day  leads  to  repentance  (Rom. 
ii.  4).     Christ  ever  travels  in  the  greatness  of  his  strength,  mighty  to 


ST.   JOHN   THE   DIVINE.  129 

save  (Isa.  lxiii.  1).  The  preaching  of  the  cross  is  everywhere  "the 
power  of  God  "  (1  Cor.  i.  18).  Now,  as  always,  multitudes  of  believers 
are  being  added  to  the  Lord  (Acts  v.  14).  Tbe  churches  throughout 
the  habitable  earth  are  continually  "edified,  and  walking  in  the  fear 
of  the  Lord,  and  in  the  comfort  and  renewal  of  the  Holy  Ghost," 
are  incessantly  "multiplied."  Sanctified  souls,  dying  in  the  faith  of 
Christ,  and  sleeping  in  Jesus,  are  every  moment  being  added  to  the 
"great  multitude  no  man  can  number."  In  the  countless  and  swell- 
ing assembly,  Christ  sees  the  triumphs  of  the  travail  of  his  soul,  and 
is  satisfied  (Isa.  liii.  11). 

Standing:  is  the  attitude  of  praise.  "Stand  up  and  bless  the 
Lord"  (Neh.  ix.  5). 

The  throne:  the  throne  erected  (iv.),  and  remaining  (v.  1,  6,  13, 
vi.  16). 

Clothed  with  white  robes:  re-appearance  of  the  martyr-saints 
(vi.  11,  tH.  13,  14). 

Palms:  emblems  of  joy,  not  of  victory. 

The  imagery  of  palms  is  derived,  not  from  Greece  and  Rome,  but 
from  the  usages  of  the  Israelites. 

On  the  annual  festival  of  tabernacles,  commemorative  of  the  pas- 
sage of  the  Israelites  through  the  wilderness,  and  of  the  goodness  of 
God  in  the  return  of  seedtime  and  harvest  (Deut.  xvi.  13-15),  "  they 
took  branches  of  palm-trees,  and  rejoiced  before  the  Lord  seven  days  " 
(Lev.  xxiii.  40).  "There  was  very  great  gladness"  (Neh.  viii.  17). 
"They  kept  with  gladness  the  feast  of  tabernacles.  They  bare 
branches  of  jialms,  and  sang  psalms  unto  Him  that  had  given  them 
good  success"  (2  Mace.  x.  6,  7). 

The  "great  multitude  innumerable"  rejoice  in  the  possession  of 
the  security,  rest,  and  peace  resulting  from  Christ's  tabernacling  with 
them  (verse  15) ;  and  they  express  their  joy  by  waving  palm-branches, 
and  shouting,  "Salvation  to  our  God"  (verse  10). 

10.  And  are  crying  with  a  loud  voice,  saying,  The  victory 
to  our  God  who  is  sitting  upon  the  throne,  and  to  the  Lamb. 

The  victory:  the  deliverance  (1  Sam.  xiv.  45;  2  Sam.  xix.  2;  2 
Kings  v.  1 ;  Hab.  iii.  8).  "  Tbey  sang  psalms  unto  Him  that  had  given 
them  good  success"  (2  Mace.  x.  7).  The  worshippers  ascribe  their 
victory  both  to  the  Father  and  to  the  Lamb;  thus  "honoring  the  Son 
even  as  they  honor  the  Father"  (John  v.  23), 

11.  And  all  the  angels  had  placed  themselves  in  a  circle 
around  the  throne  and  the  elders  and  the  four  living  beings, 
and  fall  before  the  throne,  on  their  faces,  and  worship  God. 


130  THE  REVELATION   OF 

Antiphonal  response  of  angels. 

Had  placed  themselves:  while  the  "great  multitude"  is  shout- 
ing. Angels  sympathize  with  the  Redeemer  and  the  redeemed  (Luke 
ii.  9-14;  Matt.  iv.  11,  xxviii.  2;  John  xx.  12;  Acts  i.  10).  The  elders 
and  the  four  cherubim  are  not  here  worshippers.  They  are  in  v.  8. 
Both  classes  are  distinguished  from  "  all  the  angels."  Neither  elders 
nor  cherubim  are  angels. 

12.  Scrying,  Amen.  The  blessing,  and  the  glory,  and  the 
wisdom,  and  the  thanksgiving,  and  the  honor,  and  the  power, 
and  the  might  [due,  be  given]  to  our  God  for  ever  and  ever. 
Amen. 

The  words  of  the  response  are  in  two  parts. 

(a)  Amen,  which  is  assent  to  the  human  multitude  (verse  10). 

(b)  The  sevenfold  doxology. 

13.  And  one  of  the  elders  speaks,  saying  to  me,  These  who 
are  clothed  with  white  robes,  who  are  they?  and  whence 
came  they? 

Speaks:  "answered,"  English  Version.  This  elder  is  not  previ- 
ously addressed.  "Answer"  has  here  this  sense,  begins  to  speak. 
(See  John  v.  17.) 

Who?  and  whence?  the  questions  fix  attention  upon  the  objects, 
and  obtain  more  minute  descriptions. 

This  elder,  as  a  representative  of  the  Church  of  Christ,  makes,  by 
his  questions,  this  consoling  truth  most  prominent,  that  Christ  most 
richly  rewards  all  sufferers  for  his  sake. 

14.  And  I  said  to  him,  My  master,  thou  thyself  knowest. 
And  he  said  to  me,  These  are  they  who  are  coming  out  of 
the  great  tribulation,  and  they  washed  their  robes  and  made 
them  white  by  the  blood  of  the  Lamb. 

My  master:  honorary  title  of  address  to  a  superior  (John  xii.  21). 

Thou  knowest:  that  is,  I  know  not  (Ezek.  xxxvii.  3). 

"Who  are  coming:  the  present  for  the  certain  future  (John  xvi. 
13,  Greek). 

The  great  tribulation :  "  In  the  world  ye  shall  have  tribulation  " 
(John  xvi.  33);  "There  shall  be  great  tribulation"  (Matt.  xxiv.  21). 

The  white-robed  victors  represent  Christ's  militant,  suffering,  and 
victorious  people,  in  all  ages  of  his  Church. 

Washed :  the  Greek  verb  implies  the  personal  action  of  the  agent. 

Robes  :  that  is,  themselves. 


ST.   JOHN   THE   DIVINE.  131 

Made  them  white:  made  themselves,  through  faith  in  Christ 
crucified,  pure  and  holy.  "  The  blood  of  Christ  cleanseth  from  all 
sin"  (1  John  i.  7). 

15.  On  this  account  they  are  before  the  throne  of  God,  and 
are  serving  him  day  and  night  in  his  temple,  and  he  who 
sitteth  upon  the  throne  shall  cause  his  tabernacle  to  rest 
upon  them. 

On  this  account:  because  they  are  sanctified. 

Are  before  the  throne :  the  white-robed  throng  (verse  9)  are 
before  the  throne  in  this  present  vision.  This  is  a  symbolical  repre- 
sentation of  the  position  Christ's  faithful  servants  occupy  at  all 
times,  and  in  every  period  of  the  world.  They  "  come  boldly  unto 
the  throne  of  grace"  (Heb.  iv.  16). 

Serving  him  day  and  night  in  his  temple :  their  service  sym- 
bolizes the  service  we  are  all  now  exhorted  by  St.  Paul  to  render. 
"Let  us  serve  God  acceptably  with  reverence  and  godly  fear"  (Heb. 
xii.  28). 

In  his  temple:  which  is,  in  this  verse,  the  holy  of  holies,  where 
is  the  mercy-seat,  the  throne  of  grace,  to  which  we  can  all  now  come 
boldly  and  acceptably,  since  by  his  own  blood  (Heb.  ix.  12)  Christ 
has  made  manifest  to  us  all  the  way  into  this  holiest  of  all  seats 
of  his  mercy  (verse  8). 

The  possession  of  Christ's  mercy  and  image  in  this  world  fore- 
shadows and  secures  the  possession  of  his  presence  and  glory  in  the 
world  beyond  this  (John  xvii.  24;  1  John  iii.  2). 

Cause  his  tabernacle  to  rest  upon  them :  shall  spread  his  own 
habitation  over  them;  shall  defend  them  by  his  everlasting  presence 
(Exod.  xxix.  45;  Isa.  iv.  5,  6). 

In  symbol,  this  assurance  is  Christ's  promise  renewed  to  each 
believing  and  obedient  soul.  "If  a  man  love  me,  my  Father  will 
love  him,  and  we  will  come  unto  him,  and  make  our  abode  with  him" 
(Johnxiv.  23). 

16.  They  shall  not  hunger  more,  and  they  shall  not  thirst 
more,  and  in  no  wise  shall  the  burning  sun  hurt  them,  nor 
any  kind  of  heat. 

These  four  assurances  are  amplified  repetitions  of  God's  promises, 
by  the  prophet  Isaiah,  of  blessings  in  this  life.  "They  shall  not  (1) 
hunger,  nor  (2)  thirst;  neither  shall  (3)  the  heat  nor  (4)  the  sun 
smite  them"  (Isa.  xlix.  10). 

"The  blood  of  the  Lamb"  (Rev.  vii.  14)  imparts  to  these  assur- 


132  THE  REVELATION   OF 

ances  Christian  senses,  which  the  Bible  explains  as  indicating  spirit- 
ual blessings  he  is  at  present  continually  bestowing. 

(1)  "Blessed  are  they  which  do  hunger  and  (2)  thirst  after  right- 
eousness: for  they  shall  be  filled"  (Matt.  v.  6). 

Both  the  sun  and  heat  are  emblems  of  spiritual  evils. 

(3)  "  The  sun  shall  not  smite  thee  by  day.  The  Lord  shall  preserve 
thee  from  all  evil :  he  shall  preserve  thy  soul"  (Ps.  cxxi.  6,  7). 

(4)  "Thou,  O  Lord,  hast  been  a  shadow  from  the  heat"  (Isa. 
xxv.  4). 

17.  Because  the  Lamb  who  is  in  the  midst  of  the  throne 
shall  tend  them,  and  shall  lead  them  unto  life-fountains  of 
waters.     Also  God  shall  wipe  away  every  tear  from  their  eyes. 

This  verse  embodies  a  triplet  of  Christian  blessings,  since  conferred 
by  the  Lamb:  two  positive,  shepherd-tending  and  leading;  and  one 
negative,  wiping  away  tears. 

1.  Shepherd-tending:  includes  defending  and  feeding.  Christ  is 
"  the  good  Shepherd"  (John  x.  11).  (a)  He  defends  us  from  all  evil 
(John  xviii.  9);  (b)  he  feeds  us  with  himself  (John  vi.  51). 

2.  Shepherd-leading:  unto  life-fountains  of  waters  (Ps.  xxiii.  2; 
John  iv.  14). 

3.  The  wiping-away  of  tears  (Isa.  xxv.  8)  is  the  negative  form  for 
the  positive  bestowal  of  peace  and  joy.  "  Peace  I  leave  with  you, 
my  peace  I  give  unto  you  "  (John  xiv.  27). 

"I  have  spoken  unto  you,  that  my  joy  might  remain  in  you,  and 
that  your  joy  might  be  full"  (John  xv.  11).  "Your  joy  no  man 
taketh  from  you"  (xvi.  22). 

"They  that  sow  in  tears  shall  reap  in  joy"  (Ps.  cxxvi.  5). 

Christian  poets  and  divines  very  properly  employ  Rev.  vii.  14-17, 
to  portray  the  bliss  of  paradise.  The  words  may,  indeed,  have  this 
secondary  application,  although  the  primary  reference  seems  to  be 
to  the  spiritual  joys  Christ  provides  for  Christian  pilgrims  in  their 
journey  through  this  imperfect  world  to  the  perfection  of  his  heaven- 
ly presence. 

St.  John  himself  employs  portions  of  this  imagery  to  picture  the 
increased  happiness  of  the  citizens  of  the  New  Jerusalem  after  the 
universal  resurrection,  and  the  annihilation  of  this  present  earth 
(Rev.  xxi.  3,  4,  xxii.  3).  Our  Lord's  prophecies  in  Matt.  xxiv.  have 
a  nearer  and  a  more  remote  perspective.  Rev.  vii.  15-17  must  have 
the  same  twofold  reference.  Our  Lord  himself  doubles  the  rewards 
he  promises  to  faithful  devotion  to  his  service  (Mark  x.  29,  30). 


ST.    JOHN    THE   DIVINE.  133 


CHAPTER   VIIL 

Thus  far  in  chapters  iv.-vii.,  all  is  preparation,  —  the 
throne  of  judgment,  the  Judge,  the  associate  judges,  the 
executioners,  the  judgments  to  be  inflicted,  the  preservation 
of  the  Church  of  Christ,  its  thanksgiving  and  praise. 

With  chapter  viii.,  executions  begin,  in  the  forms  of  trump- 
ets and  censers.  The  executions  are  wholly  confined  to  this 
present  world. 

The  executions  end  with  chapter  xx.,  verse  10;  thus  ex- 
tending through  thirteen  chapters. 

Thus  with  chapter  viii.  begin  the  symbolical  fulfilments  of 
the  preceding  symbolical  predictions  in  chapters  iv.-vii. 

The  Apocalypse  has,  like  the  Book  of  Ezekiel,  these  forms 
of  prophecy  and  fulfilment,  in  order  to  indicate  and  proclaim 
the  absolute  certainly  of  the  events  which  Christ  by  these 
graphic  representations  foreshadows  and  predicts  (Gen.  xli. 
32;  Ps.  lxii.  11). 

THE  UNROLLING  OF  THE  SEVENTH  SCROLL. 

We  must  now  notice  and  remember  that  the  seventh  scroll 
is  itself  a  scroll.  It  does  not  differ  in  nature  from  the  pre- 
ceding scrolls.  It  does  not  change  their  subjects.  Its  spe- 
cial office  is  perpetuation.  Retaining  the  essential  nature  of 
the  former  scrolls,  and  holding  most  firmly  their  own  purpose, 
the  seventh  scroll  expands  their  subjects,  and  presents  them 
in  new  aspects  and  with  more  definite  applications.  This 
scroll  bears  the  same  relation  to  its  predecessors  as  our  Lord 


134  THE  REVELATION   OF 

bears  to  the    Old-Testament   prophets.     The   business    and 
duty  of  the  seventh  scroll  is  to  fulfil. 

1.  The  trumpets  are  previous  prophecies*  fulfilled  upon 
heathen  nations. 

This  fact,  so  important  to  the  right  interpretation  of  the 
trumpets,  is  clearly  demonstrated  by  subsequent  records. 

The  blasts  of  the  fifth  and  sixth  trumpets  ''hurt"  and 
"kill"  heathen  men  (chapter  ix.).  They  are  heathen, 
because  they  "  have  not  the  seal  of  God  in  their  foreheads  " 
(verse  4),  and  because  they  "worship"  both  '"devils  and 
idols"  (verse  20). 

2.  The  censers  are  antecedent  predictions  fulfilled  upon 
ecclesiastical  persecutors,  both  Jewish  and  Christian.  This 
fact  will  appear  in  chapter  xvi. 


1.  And  when  he  unrolled  the  seventh  scroll,  there  is  silence 
in  heaven  about  the  space  of  half  an  hour. 

Silence:  implies  (a)  preparation,  "the  seven  angels  prepared 
themselves  to  sound"  (verse  6);  (6)  waiting,  "praise  waiteth  [Heb., 
"is  silent"]"  (Ps.  lxv.  1);  (c)  dread,  "the  earth  feared,  and  was 
still"  (Ps.  lxxvi.  8). 

The  silence  is  connected  with  the  offering  of  the  incense  (verse  3). 
So  Luke  i.  10:  the  people  are  in  silent  prayer  "at  the  time  of 
incense." 

2.  And  I  saw  the  seven  angejs  who  are  standing  before 
God,  and  there  are  given  them  seven  trumpets. 

The  seven  angels :  the  seven  designated  for  the  seven  trumpets. 
All  angels  are  ministering  spirits  (Heb.  i.  14). 

Standing:  prepared  for  their  work. 

Seven  trumpets:  are  war-trumpets  (Num.  x.  9,  xxxi.  6;  Job 
xxxix.  25;  Hos.  viii.  1;  Joel  ii.  1;  1  Cor.  xiv.  8).  Thus  the  seven 
trumpets  herald  war  in  its  executive  horrors. 

With  Kev.  viii.  2  compare  Josh.  vi.  4,  "  Seven  priests  bear  seven 
trumpets."  These  priests  blow  their  trumpets  against  the  heathen 
city  of  Jericho. 

Judas  Maccabseus  follows  the  example  of  Joshua:  "O  God,  be 
our  help !     The  heathen  are  assembled  together  against  us  to  destroy 


ST.   JOHN   THE  DIVINE.  135 

us.  Then  sounded  they  with  trumpets"  (1  Mac.  iii.  52,  54).  So  in 
Rev.  viii.  7,  8,  10,  12,  ix.  1,  12,  the  six:  trumpets  announce  Christ's 
judgments  on  heathen  nations. 

3.  And  another  angel  comes  and  stands  upon  the  altar, 
having  a  golden  censer  ;  and  there  is  given  him  much  incense 
that  he  may  give  it  to  the  prayers  of  all  the  saints,  on  the 
golden  altar  which  is  before  the  throne. 

This  verse  contains  the  symbolic  answer  to  the  prayers  of  the 
saints  in  the  fifth  scroll  (vi.  9). 

In  this  verse  3,  there  are  two  altars,  —  the  altar  of  burnt  sacrifice 
in  the  first  clause,  and  the  golden  altar  of  incense  in  the  last  clause. 

A  golden  censer:  for  burning  incense  on  the  golden  altar  within 
the  temple. 

May  give  it  [much  incense]  to  the  prayers:  the  usage  in  the 
Apocalypse,  of  the  Greek  verb  meaning  "give,"  requires  the  prepo- 
sition to,  and  not  with  (English  Version). 

There  is  not  an  instance  in  this  book  where  the  verb  is  followed 
by  the  dative  of  coincidence,  which  requires  the  prcq)osition  with.  On 
the  contrary,  when  "give"  is  succeeded  by  the  dative,  the  dative  is 
that  of  the  recipient,  and  must  be  translated  to,  and  not  with. 

Much  incense  is  necessarily  the  accusative  implied  after  "may 
give"  in  this  sentence:  there  is  given  him  much  incense,  that  he 
may  give  it  [much  incense]  to  tbe  prayers. 

All  the  saints:  the  prayers  of  all  saints,  and  the  prayers  of  saints 
(v.  8),  are  identical.  The  prayers  themselves  are  there  offered  by  the 
slain  under  the  altar  (vi.  10), — these  prayers  for  vengeance,  "How 
long,  O  Lord,  holy  and  true,  dost  thou  not  judge  and  avenge  our 
blood?" 

The  incense  (viii.  3)  is  itself  the  answer  to  these  prayers  of  the 
martyr  saints.  Incense  is  the  symbol  of  prayer  answered.  This  is 
Hebrew  usage.  "  Give  ear  unto  my  prayer,"  answer  my  prayer. 
(Ps.  cxli.  2)  "Let  my  prayer  be  set  forth  incense,^  let  my  prayer  he 
incense;  let  my  prayer  be  ansv:ercd.  "As  incense"  is  not  permitted 
by  tbe  Hebrew,  which  omits  the  as  of  the  English  Version. 

This  answer  of  vengeance  (verse  3)  is  twofold,  —  trumpets  (viii.  7, 
8,  10,  12,  ix.  1,  13),  censers  (xvi.  2-4,  8,  10,  12). 

4.  And  so  the  smoke  of  the  incense  ascends  by  the  prayers 
of  the  saints,  out  of  the  hand  of  the  angel,  before  God. 

Smoke:  avenging  smoke.  This  may  be  the  sense  of  smoke  every- 
where in  this  book  (ix.  2,  3,  17,  18,  xiv.  11,  xv.  8,  xviii.  9,  18). 


136  TEE   REVELATION   OF 

By  the  prayers :  no  instance  in  Bible  Greek  where  the  verb  trans- 
lated "ascend"  is  used  with  the  prepositions  representing  "with." 
"We  must  therefore  reject  "with"  of  the  English  Version,  and  use 
"by." 

In  Ezek.  xxvi.  3  (Septuagint),  the  Greek  verb  to  ascend  is  followed 
by  an  instrumental  dative.     The  sea  rises  by  its  waves. 

Thus  Greek  u«age  provides  no  other  meaning  for  "prayers"  than 
the  instrumental.     The  smoke  of  the  incense  ascends  by  the  prayers. 

Incense,  as  we  have  just  seen  (verse  3),  is  prayer  answered.  The 
ascent  of  the  incense  is  the  answer  obtained.  This,  then,  is  the  mean- 
ing of  Rev.  viii.  4,  first  clause.  Answer  is  obtained  by  the  prayers  of 
the  saints. 

5.  And  the  angel  takes  the  censer,  and  fills  it  from  the 
fire  of  the  altar,  and  casts  it  to  the  earth,  and  there  were 
Toices  and  thunders  and  lightnings  and  an  earthquake. 

Lev.  xvi.  12, 13,  provides  the  imagery  of  Rev.  viii.  4.  This  verse  5, 
because  symbolizing  spiritual  judgments,  describes  actions  which  are 
not  mentioned  in  the  Mosaic  ritual;  namely,  the  return  of  the  priest 
to  the  great  altar,  and  his  use  of  the  golden  censer.  Tbe  loud 
responses  which  followed  are  most  impressive  confirmations  of  the 
answer  the  prayers  of  the  saints  have  already  received  (verse  4). 

The  imagery  of  these  loud  responses,  "voices,  thunders,  earth- 
quake," may  be  derived  from  the  shouts  of  the  priests,  the  sounds  of 
the  trumpets,  and  the  voices  of  the  singers  which  formed  the  "fin- 
ishing the  service  at  the  altar,"  as  narrated  by  the  "Son  of  Sirach:" 
"  Then  shouted  the  sons  of  Aaron,  and  sounded  the  silver  trumpets, 
and  made  a  great  noise;  the  singers  also  sang  praises  with  their 
voices"  (Ecclus.  1.  14,  10,  18). 

Cast  it  to  the  earth:  this  pouring-out  of  the  contents  of  the 
golden  censer,  namely,  the  glowing  coals  and  the  smoking  incense,  is 
an  impressive  symbol  of  God's  wrath,  and  is  also  prophetic  of  the 
severe  judgments  inflicted  by  the  trumpets  and  by  the  censers. 

See  Ezek.  x.  2;  Luke  xii.  49. 

6.  And  so  the  seven  angels  who  are  holding  the  seven 
trumpets  are  preparing  themselves  to  sound. 

The  seven  angels  :  mentioned  in  verse  2. 

Are  preparing  themselves:  by  the  actions  of  the  angel  with  the 
incense  (verse  3). 


ST.   JOHN   THE   DIVINE.  137 

TBE   FIRST  THREE  TRUMPETS  (Verses  7-11). 

The  bowman  on  the  white  horse  (vi.  2)  is  the  symbol  of 
victory.  Like  him,  the  first  three  trumpets  symbolize  con- 
quests. 

TIIE  FIRST   TRUMPET. 

7.  And  the  first  angel  sounded.  And  there  follows  hail 
and  fire,  both  mingled  with  blood,  and  they  are  cast  unto  the 
earth.  And  the  third  part  of  the  earth  is  burned  up,  and 
the  third  part  of  the  trees  is  burned  up,  and  every  green  herb 
is  burned  up. 

The  imagery  of  this  verse  is  taken  from  the  plague  of  hail  in  the 
Book  of  Exodus.  "The  Lord  sent  hail,  the  fire  ran  along  upon 
the  ground ;  the  hail  s>note  both  man  and  beast;  the  hail  smote  every 
herb  of  the  field,  and  brake  every  tree  of  the  field  "  (ix.  23,  25). 

In  tbe  two  passages,  the  agents  and  the  objects  affected  are  essen- 
tially the  same.  The  passage  in  Exodus  will  help  us  interpret  the 
passage  in  Revelation.  In  this  important  respect,  however,  the  pas- 
sages differ.  That  in  Exodus  is  a  literal  narrative:  this  in  Revelation 
is  a  symbolic  representation. 

In  this  verse  7,  the  only  effective  agent  is  fire.  Its  action  is  three- 
fold, to  show  that  its  destruction  is  utterly  remediless. 

Of  the  three  objects  irremediably  burned, — 

1.  "The  earth"  denotes  the  inhabitants  of  the  earth  (xi.  6,  18, 
xix.  2) ;  the  common  people. 

2.  "The  trees"  symbolize  cicil  rulers  (Ezek.  xxxi.  2-18). 

3.  The  "green  herb  "  is  an  emblem  of  the  weakness  and  helpless- 
ness, both  of  people  and  rulers,  before  the  fire  of  God's  indignation. 
"Evil  doers  shall  wither  as  the  green  herb"  (Ps.  xxxvii.  2). 

THE   SECOXD  TRUMPET  (Verses  8,  9) . 

8.  Also  the  second  angel  sounded.  And.  as  it  were,  a 
great  mountain,  burning  with  fire,  is  cast  into  the  sea;  and 
the  third  part  of  the  sea  becomes  blood. 

This  language  is  made  symbolic  by  the  expression,  "as  it  were." 
The  symbols  are,  — 

1.  "A  great  mountain,"  symbolizing  a  great  kingdom  (Dan.  ii. 
35-45). 

A  burning  mountain:  a  mountain  rent  from  its  high  range,  and 
thrown  into  the  sea  by  a  volcanic  earthquake;  symbolizing  the  de- 
struction of  the  great  kiugdom. 


138  TEE  REVELATION    OF 

With  the  prophet  Jeremiah,  this  mountain  symbolizes  the  kingdom 
of  Babylon  on  the  Euphrates :  "  I  am  against  thee,  O  destroying  moun- 
tain; and  I  will  roll  thee  down  from  the  rocks,  and  will  make  thee  a 
burnt  mountain"  (li.  25). 

In  the  Apocalypse,  Babylon  is  (a)  Rome  ecclesiastical  (xiv.  8),  de- 
rived from  (b)  Rome  civil  (xiii.  3).  The  mountain,  therefore,  in  this 
verse  8,  represents  the  civil  Koman  empire,  destined  to  dislodgement, 
overthrow,  and  ruin.  Our  Lord  (Matt.  xxiv.  15;  Luke  xxi.  20)  iden- 
tifies the  fourth  beast  of  Dan.  vii.  7,  with  the  Roman  empire.  But 
this  fourth  beast  ("kingdom,"  verse  23)  "  wears  out  the  saints  of  the 
Most  High"  (verse  25).  The  Pagan  Roman  empire  caused  the  ten 
persecutions  of  the  early  Christian  Church.  The  denunciations  of 
the  trumpets  are  directed,  first  of  all,  against  this  persecuting  Pagan 
empire,  symbolically  destroyed  (Rev.  xviii.  21;  repeated  from  Jer.  li. 
03,  04). 

2.  The  sea  is  often,  in  the  Bible,  the  image  of  political  confusion 
and  revolution. 

In  the  Book  of  Daniel,  the  four  beasts,  which  are  symbols  of  four 
kingdoms  (vii.  23),  "come  from  the  sea"  (verse  3);  from  political 
turmoil  and  change. 

Our  Lord,  when  foretelling  the  destruction  of  Jerusalem,  intensifies 
his  prediction  by  adding  this  image  of  unrest  and  removal:  "  The 
sea  and  the  waves  roaring"  (Luke  xxi.  25).  In  this  sense,  then, 
political  confusion  and  revolution,  may  we  understand  "sea"  (Rev. 
viii.  8). 

3.  BlQod:  imagery  taken  from  Exod.  vii.  20.  We  cannot  mis- 
understand the  signification  of  this  word  as  a  symbol.  Blood  is  the 
image  of  death.  "The  third  part  of  the  creatures  in  the  sea  died" 
(verse  9). 

9.  And  so  the  third  part  of  the   creatures  which  are  in 
the  sea,  and  which  have  lives,  die  ;  also  the  third  part  of  the  • 
ships  perish  utterly. 

This  verse,  like  its  predecessor,  has  three  subjects. 

1.  Creatures  in  the  sea:  participants  in  military  rebellions  and 
governmental  revolutions. 

2.  Have  lives:  the  most  active  agents  in  the  civil  wars  and  politi- 
cal changes.  "We  are  willing  to  impart  unto  you  our  own  lives" 
(1  Thess.  ii.  8). 

3.  Ships :  for  sailors,  by  metonomy.  "  Howl,  ye  ships  of  Tarshish  " 
(Isa.  xxiii.  1).  "  The  ships  of  Tarshish  did  sing  of  thee"  (Ezek. 
xxvii.  25). 

Perish  utterly :   when  kingdoms  and  empires  decay,  navies  are 


ST.   JOHN    THE   DIVINE.  139 

inactive  and  useless,  and  sailors  cease  to  be  a  class  of  laborers.     The 
declining  Roman  empire  illustrated  this  beginning  of  its  extinction. 

THE  THIRD  TRUMPET  (Verses  10,  11). 

10.  Also  the  third  angel  sounded.  And  there  falls  from 
heaven  a  great  star,  burning  as  a  torch,  and  it  falls  on  the 
third  part  of  the  rivers,  and  upon  the  fountains  of  waters. 

Star:  an  angel  (Judg.  v.  20;  Job  xxv.  5,  xxxviii.  7). 

Falls:  an  act  of  injury  (vii.  10,  viii.  10).  The  great  burning  and 
shining  star  is  a  destroying  angel. 

Burning:  each  of  the  first  three  trumpets  causes  burning  (verses 
7,  8,  10). 

Torch:  blazing  as  a  torch,  to  intensify  the  purpose  of  his  fall. 

Rivers  and  waters:  other  names  for  the  common  people  (xvii.  15). 
The  common  people  are  "  the  fountains"  of  national  life. 

11.  The  name  of  the  star  is  called  Wormwood.  And  so 
a  third  part  of  the  waters  become  wormwood,  and  man}r  of 
the  men  die  by  means  of  the  waters,  because  the}'  are  made 
bitter. 

Wormwood:  the  star  has  this  name  on  account  of  the  effects  he 
produces. 

In  the  Old-Testament  prophets,  wormwood  is  a  punishment  threat- 
ened the  people. 

"I  will  feed  this  people  with  wormwood"  (Jer.  ix.  15). 

The  effect  of  wormwood  when  eaten  is  to  produce  drunkenness. 
"Make  drunken  with  wormwood"  (Lam.  iii.  15).  The  nature  of  the 
drunkenness  is  thus  described  by  the  prophet  Jeremiah:  "I  will  fill 
all  the  inhabitants  of  this  land,  the  kings,  the  priests,  the  prophets, 
and  all  the  inhabitants  of  Jerusalem,  with  drunkenness.  And  I  will 
dash  them  one  against  another,  even  the  fathers  and  the  sons  together, 
saith  the  Lord:  I  will  not  pity,  nor  have  mercy,  but  destroy  them" 
(xiii.  13,  14). 

Wormwood  is  thus,  in  the  Old  Testament,  the  most  frightful  symbol 
(a)  of  popular  infatuation,  and  (b)  of  mutual  destruction  by  the  in- 
fatuated and  besotted  people  as  a  nation. 

In  chapter  vi.  of  the  Apocalypse,  the  three  prophetic  symbols,  war, 
famine,  pestilence,  —  these  destroyers  are  from  without. 

In  the  three  symbols  of  actual  destruction,  introduced  by  the  tbree 
trumpets,  the  destroyers  avefrom  within.  The  people  as  a  nation  all 
combine  to  kindle  spontaneous  combustion,  and  work  internecine 
annihilation. 


140  TIIE  REVELATION    OF 

The  men:  implied  in  the  preceding  trumpets,  and  thus  revealing 
the  reference  of  the  symbols  to  human  beings.  The  waters  represent 
the  common  people,  here  injuring  the  men,  and  therefore  of  a  differ- 
ent class.  The  men  are  consequently  the  upper  classes  corrupted  and 
mined  by  the  demoralized  lower  classes. 

The  first  three  trumpets  prophetically  and  most  instructively  sym- 
bolize the  Eoman  empire  in  its  decay  and  overthrow.  It  is  a  burning 
forest  (verse  7);  it  is  a  consuming  mountain  (verse  8);  it  is  a  deadly 
sea  (verses  8,  9).  It  is  a  poisoned  spring-head  of  human  life. 
Without  conscience,  the  people  commit  suicide  by  self-indulgence. 
Without  mutual  confidence,  the  higher  orders  disappear  with  the  dis- 
appearance of  the  only  sustaining  basis  in  the  social  edifice,  —  an 
honest  constituency. 

The  history  of  Rome,  after  the  time  of  St.  John,  gives  remarkable 
confirmation  of  his  symbolic  predictions  respecting  this  doomed 
empire. 

Previous  to  the  year  A.D.  222,  less  than  one  hundred  and  thirty 
years  after  St.  John  had  his  visions  in  the  isle  of  Patmos,  thirteen 
Roman  emperors  had  died  a  violent  death.  An  imperial  death  every 
ten  years!  Within  fifty  years  after  this  date,  not  less  than  fifty 
emperors  had  ended  their  perilous  days  in  the  same  manner.  The 
reign  of  an  emperor  averaged  only  a  single  year  (Millot,  Elements 
Bist.,  ii.  269,  275). 

"  Wars,  famine,  pestilence,  contempt  of  the  laws,  and  insurrec- 
tions of  the  army,  set  the  empire  in  combustion  [p.  281].  The  laws 
sunk  into  chaos  [p.  275].  Unbridled  licentiousness  put  an  end  to  all 
subordination"  [p.  271]. 

The  prophetic  symbols  of  St.  John  apply  to  every  civil  power  that 
adopts  the  vices  and  sins  of  the  Pagan  empire  of  Rome. 

The  frightful  symbolism  of  these  three  trumpets  has  ever  its  evi- 
dent application  and  its  unmistakable  notes  of  warning.  No  human 
organization  can  long  endure  which  is  animated  and  controlled  by  a 
self-indulgent,  unprincipled,  and  contentious  population. 

The  symbolic  star,  popular  infatuation,  as  in  ancient  Rome,  so  in 
all  countries,  is  inevitably  self-destructive. 

"The  madness  of  the  people"  in  the  French  Revolution  is  an 
obvious  and  an  admonitory  illustration. 

When  time  shall  so  clear  the  public  eye  of  sectional  prejudice  as 
to  let  it  look  heavenward,  the  people  of  the  United  States  of  America 
will  see,  in  the  fratricidal  war  of  A.D.  1861-1865,  the  re-appearance 
of  the  burning  and  flaming  star  "Wormwood." 

The  incipient  strike  in  these  Northern  States,  A.D.  1877,  which 
threatened  to  become  a  general  insurrection,  is  alarming  proof  that 
the  bad  angel  "  Wormwood  "  still  hovers  in  our  own  ominous  sky. 


ST.   JOHN   THE   DIVINE.  141 

THE  FOURTH,   FIFTn,   AND  SIXTH  TRUMPETS. 

The  fourth,  fifth,  and  sixth  trumpets  announce  the  instru- 
ments by  which  the  first,  second,  and  third  trumpets  will  be 
accomplished. 

THE  FOURTH  TRUMPET. 

12.  Also  the  fourth  angel  sounds.  And  the  third  part  of 
the  sun  is  smitten,  and  the  third  part  of  the  moon,  and  the 
third  part  of  the  stars,  that  the  third  part  of  their  light  may 
be  darkened ;  even  the  daylight  in  its  third  part  may  not 
shine,  and  the  night-light  in  the  like  manner. 

To  the  locked  meaning  of  this  figurative  verse,  these  words  of 
Moses  provide  the  opening  key:  "The  precious  fruits  brought  forth 
by  the  sun;  the  precious  things  put  forth  by  the  moon"  (Deut. 
xxxiii.  14). 

According  to  this  declaration  of  Moses,  the  sun  and  moon  are  the 
causes  of  vegetable  growth. 

In  Rev.  viii.  12,  one-third  part  of  the  sun,  moon,  and  stars  is  dark- 
ened, so  that  the  daylight  (Luke  vi.  13;  1  Thess.  v.  5,  first  clause)  and 
the  night-light  (John  xi.  10:  1  Thess.  v.  5,  last  clause),  is  diminished 
one-third. 

This  diminution  of  daylight  and  of  night-light  would  occasion  pro- 
portional diminution  of  vegetable  growth. 

The  darkened  sun,  moon,  and  stars  are,  therefore,  most  undoubt- 
edly symbols  of  famine. 

The  causes  of  famine  are, — 

1.  Drought,  which  is  God's  infliction.  Two  present  causes  of 
famine  are  human  and  largely  self-inflicted. 

2.  The  production  of  tobacco  and  opium  instead  of  grain.  By 
this  substitution,  the  quantity  of  grain  is  diminished,  and  its  price 
increased,  and  the  people  are  rendered  poor  in  purse  and  health. 

3.  The  distillation  of  grain  into  intoxicating  liquors.  This  con- 
sumption of  food  creates  the  twofold  evil  of  poverty  and  of  possible 
and  inevitable  drunkenness,  —  the  cause  of  increased  poverty  and  of 
multiplied  wretchedness. 

Drought  is  only  an  occasional  infliction  from  God. 

The  substitution  of  narcotics  and  alcohol  for  bread,  the  staff  of 
life,  is  a  deep  and  open  volcano,  dug  by  human  hands,  ever  burning, 
ever  belching,  ever  covering  unmeasured  districts  of  all  continents 
with  its  barren  lava,  and  ever  consuming  with  its  incessantly  ejected 
flames  millions  of  blighted  sufferers  of  all  nations  of  mankind. 


142  THE   REVELATION   OF 

Of  the  cause  of  famine  in  these  its  threefold  manifestations,  the 
eclipsed  sun,  the  black  moon,  and  the  quenched  stars,  are  most 
appropriate  and  most  significant  symbols.  The  ever-falling  showers 
of  human  tears  are  in  most  instances  the  ascended  clouds  which  hide 
the  luminaries  of  heaven. 

The  Herald  Eagle. 

13.  Also  I  saw  and  heard  an  eagle  flying  in  the  place  of 
the  noonday  sun,  saying  with  a  loud  voice,  Woe,  woe,  woe 
to  the  inhabitants  of  the  earth,  b}r  the  other  voices  of  each 
trumpet  of  the  three  angels  who  must  soon  sound  ! 

An  eagle:  the  emblem  of  a  swift  messenger  (Jer.  xlviii.  40). 

Place  of  the  noonday  sun:  this  is  the  meaning  of  the  Greek 
word  erroneously  translated  "the  midst  of  heaven"  by  the  Eng- 
lish Version.  The  eagle,  in  this  verse,  flies  in  the  zenith  at  noonday, 
that  he  may  be  seen  by  all  eyes,  and  heard  by  all  ears. 

Saying:  the  loud  and  high  scream  of  the  flying  eagle  heralds  the 
infliction  of  three  separate  woes  (ix.  12). 

(a)  ix.  1-11.  Pestilence. 

(&)  ix.  13-21.  War. 

(c)  ix.  14.  The  contents  of  censers  (xv.  7,  xvi.  2-16). 

As  three  is  a,  full  number,  God  will  inflict  no  more  woes  than  these. 


ST.  JOHN   THE  DIVINE.  143 


CHAPTER  IX. 

The  imager}'  in  this  chapter  is  amplified  and  intensified  to 
an  extent  unknown  in  any  preceding  portion. 

THE  FIFTH  TRUMFET. 

The  woe  now  trumpeted  is  pestilence.  This  character  of 
the  first  woe  is  required  both  by  the  context,  and  by  the  sym- 
bols employed. 

(a)  By  the  context.  The  fourth  trumpet  (viii.  12)  announces  fam- 
ine. The  sixth  trumpet  (ix.  14-17)  announces  war.  The  prophetic 
and  natural  triplet,  war,  famine,  pestilence  (vi.  4,  5,  8),  demands  its 
own  fulfilment  to  be  (since  famine  is  the  voice  of  the  fourth  trumpet, 
and  war  is  the  voice  of  the  sixth  trumpet)  famine,  pestilence,  and 
war.  The  context  thus  assigns  unalterably  pestilence  to  the  fifth 
trumpet.  The  natural  order  of  the  judgments  is  changed,  because 
they  are  here  symbolic. 

(b)  By  the  component  symbols.  The  ''star"  (ix.  1)  and  the  "lo- 
custs" (ix.  3),  the  meaning  of  which  we  shall  soon  see. 

1.  Also  the  fifth  angel  sounds.  And  I  see  a  star  from 
heaven  fallen  to  the  earth,  and  there  is  given  him  the  key 
of  the  bottomless  pit. 

A  star  from  heaven  fallen  to  the  earth:  the  star  is  an  angel. 
(See  viii.  10.)  In  some  sense,  the  star  is  actually  on  the  earth.  The 
fall  of  the  star  is  a  judgment  (viii.  10).  The  sun  falls,  and  hurts  by 
its  influence  (vii.  10).  The  "  star"  (ix.  1)  may  also  have  fallen,  and 
hurt  by  its  influence. 

This  star  personified  has  the  key  of  the  bottomless  pit.  He  uses 
the  key.  He  opens  the  door  of  the  bottomless  pit.  From  the  opened 
door,  ascend  columns  of  smoke  (verse  2).  Smoke  implies  fire.  Fire 
implies  heat. 


144  THE  REVELATION   OF 

Thus,  by  opening  the  door  of  the  bottomless  pit,  the  star  fills  the 
whole  atmosphere  with  burning  heat.  The  fifth  trumpet  heralds  pes- 
tilence. The  fallen  star  produces  the  burning  heat.  The  burning 
heat  produces  the  pestilence.  The  fallen  star  therefore  produces  the 
pestilence. 

The  fallen  star  in  its  deadly  influence  resembles  the  deadly  influ- 
ence of  one  of  the  planets. 

In  the  time  of  St.  John,  it  was  the  prevalent  opinion,  that  the 
excessive  heat  and  the  increased  mortality  of  summer  were  caused 
by  the  dog-star,  Sirius  (in  Greek  Seirios,  which  means  scorching). 

This  is  the  opinion  of  the  principal  Greek  and  Latin  writers  daring 
the  period  of  a  thousand  years  from  the  poet  Homer,  B.  C.  900,  to  the 
naturalist  Pliny,  the  contemporary  of  St.  John. 

These  are  the  possibilities  that  St.  John  derived  the  imagery,  by 
which  he  portrayed  the  power  of  the  pestilence,  from  the  common 
opinion  of  his  day. 

St.  John  may  have  been  familiar  with  the  popular  belief  respecting 
Sirius.     For 

1.  He  resided  many  years  in  Asia  Minor,  where  Greek  ideas  pre- 
vailed, and  Greek  literature  was  accessible. 

2.  He  may  have  read  the  Greek  poets.  St.  Paul  had  read  some  of 
them:  St.  John  had  the  same  opportunity. 

3.  St.  John  must  have  read  the  Septuagint,  the  Greek  translation 
of  the  Old  Testament.  It  was  the  Bible  of  the  apostles.  In  the 
Septuagint,  Orion,  the  name  of  the  constellation  of  which  Sirius 
forms  a  part,  occurs  (Job  xxxviii.  31) . 

4.  St.  John  may  have  seen  this  very  place  in  the  Book  of  Job.  In 
Rev.  iii.  7,  St.  John  refers  to  Job  xii.  14.  In  Rev.  xii.  10,  St.  John 
refers  to  Job  i.  9  and  ii.  5.  He  was  therefore  not  a  stranger  to  the 
book. 

5.  St.  John  repeatedly  quotes  the  prophet  Isaiah.  This  writer 
ranks  Orion  with  the  stars  (xiii.  10,  "the  constellations  thereof;" 
Hebrew,  their  Orions).  Thus,  in  St.  John's  time,  and  in  a  volume 
he  often  quotes,  Orion,  the  constellation  containing  Sirius  the  dog- 
star,  was  itself  known  as  a  star. 

St.  John  may,  then,  have  been  familiar  with  the  current  belief 
respecting  Sirius.  If  familiar,  he  may  by  "the  star"  (Rev.  ix.  1) 
refer  to  Sirius. 

Is  given :  by  Christ. 

Bottomless  pit:  this  expression  in  the  Apocalypse  (ix.  1,  2,  11, 
xi.  7,  xvii.  8,  xx.  1,  3)  not  identical  with  "  lake  of  fire  and  brimstone' 
(xix.  20,  xx.  10,  14,  15,  xxi.  8). 

2.  And  he  opens   the  bottomless  pit,  and  there  ascends 


ST.   JOHN    THE   DIVINE.  145 

smoke  out  of  the  pit,  as  the  smoke  of  a  great  furnace,  and 
the  sun  is  darkened,  and  the  air,  by  the  smoke  of  the  pit. 

Smoke:  accompanied  by  heat  (xviii.  9,  18). 

Furnace:  like  the  "burning  fiery  furnace"  (Dan.  iii.  6). 

The  air:  the  atmosphere.  (Exod.  x.  15)  the  air  is  darkened  by 
locusts.  The  atmosphere  is  heated  by  the  hot  smoke,  as  well  as 
darkened.  It  is  thus  proved  that  "the  star"  (verse  1)  is  the  cause 
of  burning  heat. 

3.  Also  out  of  the  smoke  come  locusts  upon  the  earth ; 
and  there  is  given  them  power,  as  the  scorpions  of  the  earth 
have  power. 

The  fifth  trumpet  introduces  pestilence.  It  is  thus  defined:  "the 
offspring  of  inclement  skies,  and  of  legions  of  putrifying  locusts" 
(World's  Progress,  article  "Plague"). 

Jerome  (fifth  century)  thus  describes  the  deadly  influence  of  these 
decaying  insects:  — 

"  Putredo  mortuorum  locustarum  et  factor  in  tantum  noxius  fuit, 
utajram  quoque  corrumperet,  et  pestilentia  tarn  jumentorum,  quam 
hominum  gigneretur"  (on  Joel  ii.  20). 

"Locusts,  when  dead,  so  corrupt  and  infect  the  air,  that  it  often 
occasions  dreadful  pestilences." —John  Thevenot  (French  travel- 
ler), A.D.  1607. 

Power  is  given  them :  permission  to  poison;  dead  locusts  poison 
the  air. 

Scorpions  :  the  sting  of  the  scorpion  is  not  always  fatal.  While 
it  is  a  torment,  it  is  not  a  deadly  infliction.  Thus  the  scorpion's 
sting  is  a  just  representation  of  the  pestilence.  When  it  prevails, 
while  many  of  its  victims  die,  death  is  not  universal. 

4.  And  it  is  said  to  them  :  Not  to  hurt  the  grass  of  the 
earth,  nor  any  green  thing,  nor  any  tree,  but  only  the  men 
who  have  not  the  seal  of  God  on  their  foreheads. 

Is  said :  by  Christ. 

Hurt  not:  thus,  unlike  all  other  locusts.  These  locusts  are  there- 
fore dead.  They  can  eat  neither  "grass,"  nor  "green  thing,"  nor 
"tree,"  the  special  depredation  of  live  locusts.  Their  present  absti- 
nence the  direct  opposite  of  their  clean  work  in  Egypt  (Exod.  x.  15). 

Objection. 
Pestilence  cannot  be  the  woe  introduced  by  the  fifth  trumpet, 
because  pestilence  assails  the  sealed  as  well  as  the  unsealed. 


146  THE  REVELATION   OF 

Answer. 

1.  Pestilence  may  be  taken  in  a  large  sense.  Pestilence  may  in- 
clude every  waste  of  the  health  of  the  human  being,  except  its  origi- 
nal mortality. 

2.  The  violation  of  the  laws  of  health  shortens  human  life.  "  The 
wicked  shall  not  prolong  his  days"  (Eccles.  viii.  13). 

3.  The  observance  of  the  laws  of  health  prolongs  human  life. 
"  Godliness  hath  the  promise  of  the  life  that  now  is  "  (1  Tim.  iv.  8). 

4.  God  employs  bodily  diseases  as  medicines  of  the  soul. 

5.  The  wicked,  the  unsealed,  are  "hurt"  instead  of  blessed  by 
these  medicines. 

6.  The  righteous,  the  sealed,  are  blessed  by  their  bodily  inflictions, 
and  in  this  way  are  "not  hurt"  by  the  pestilence. 

7.  The  Book  of  Revelation  predicts  spiritual  evils  and  spiritual 
blessings,  and  not  merely  bodily  injuries  and  bodily  advantages. 

8.  In  connection  with  human  freedom,  and  human  imperfection 
and  wickedness,  the  laws  God  appoints  often  appear  as  destined  tend- 
encies rather  than  as  absolute  certainties. 

9.  Bodily  diseases,  the  outgrowth  of  human  sinfulness,  may  be 
included  in  the  subjects  of  symbolic  prediction  under  the  fifth 
trumpet. 

10.  The  waste  of  human  life  by  (a)  drunkenness,  by  (b)  use  of 
tobacco,  opium,  morphine,  hashee>h,  and  other  narcotics,  by  (c) 
sexual  sin,  is  a  perpetual  pestilence  by  which  God  is  punishing  the 
transgressors. 

The  general  destruction  of  female  virtue  among  the  Romans  of 
the  first  centuries  of  the  Christian  era  was  one  of  the  principal 
causes  of  the  utter  fall  and  hopeless  ruin  of  the  Roman  empire. 

The  Scriptures  themselves  ascribe  loss  of  bodily  health  to  drunk- 
enness and  licentiousuess.  "  Whoredom  and  wine  take  away  the 
heart"  (Hos.  iv.  11). 

Wine  "biteth  like  a  serpent,  and  stingeth  like  an  adder"  (Prov. 
xxiii.  32). 

"Remove  thy  way  from  the  strange  woman,  lest  thou  mourn  at  the 
last,  when  thy  flesh  and  thy  body  are  consumed"  (Prov.  v.  8,  11). 

Thus  pronounced  by  the  Scriptures  to  be  destructive  of  bodily 
health,  these  sins  may,  by  St.  John,  be  most  properly  symbolized  as  a 
pestilence. 

5.  And  permission  is  given  the  locusts,  not  to  kill  the 
men,  but  that  the}*  shall  be  tormented  five  months.  And  so 
their  torment  is  as  the  torment  of  the  scorpion  when  he 
strikes  a  man. 


ST.   JOHN   THE   DIVINE.  147 

The  men  shall  be  tormented:  the  locusts  do  not  torment.  The 
men  are  tormented  by  the  pestilence.  The  Greek  verb  elsewhere 
describes  the  "palsy  "  (Matt.  viii.  6).  Since  thus  used,  this  verb  may 
legitimately  de>cribe  pestilence. 

Five  months :  the  life-time  of  the  locust.  He  is  hatched  in  the 
spring,  and  dies  in  the  fall,  when  his  decaying  body  produces  pes- 
tilence. The  five  months  symbolize  the  limited  duration  of  pestilence 
as  a  divine  judgment.  Health  is  the  daily  sun  of  human  life:  dis- 
ease is  the  passing  cloud. 

Their  torment:  the  torment  the  locusts  inflict,  not  the  torment 
of  the  sufferers  (Alfordj. 

6.  Also  in  those  days  the  men  shall  seek  death,  and  shall 
not  find  it ;  and  shall  long  to  die,  and  yet  death  shall  flee 
from  them. 

This  verse  forms  an  intensive  parallelism. 

The  men:  described  in  verse  4. 

Shall  seek  death,  etc.  :  a  graphic  picture  oT  despair  and  hope- 
less misery  (Jer.  viii.  3;  Job  iii.  21).  The  pestilence,  in  its  various 
kinds,  may  assume  the  chronic  forms  predicted  by  Moses.  "  The 
Lord  will  make  thy  plagues  great  plagues,  and  of  long  continuance, 
and  sore  sicknesses,  and  of  long  continuance"  (Deut.  xxviii.  50). 

Description  of  the  Locusts  (Verses  7-10). 
The  description  consists  of  a  series  of  unexampled  intensi- 
fications, for  the  purpose  of  showing  the  greatness  and  hurt- 
fulness  of  the  pestilence  in  its  numerous  ramifications  and 
manifestations.  The  exaggerated  imagery  cannot  denote 
material  objects.  Such  exaggerations  are  natural  impossi- 
bilities.    Moral  evils  must  be  intended. 


7.  And  the  images  of  the  locusts  are  like  horses  prepared 
for  battle  ;  and  upon  their  heads,  as  it  were,  crowns  like 
gold  ;  and  their  faces,  as  it  were,  the  faces  of  men. 

The  images :  suggested  by  the  locusts. 

These  images  are :  — 

1.  Horses  (Joel  ii.  4)  prepared  for  battle:  caparisoned  (Zech. 
x.  3;  Jer.  vi.  23).  This  equipment  implies  strength.  Feeble  horses 
would  not  be  arrayed  for  battle. 

2.  Crowns  like  gold:  a  crown  is  the  symbol  of  kingship.  "The 
soldiers  put  a  crown  of  thorns  upon  the  head  of  Jesus,  s  >ying,  Hail, 


148  THE   REVELATION   OF 

King  of  the  Jews!"     (Matt,  xxvii.  29.)     The  locusts  have  power  like 
kings. 

Like  gold:  the  crowns  of  the  locusts  are  not  mock  crowns,  like 
the  thorns  our  Saviour  wore,  but  crowns  of  real  gold.  Their  power 
is  not  in  appearance,  but  is  actual  and  most  efficient. 

3.  The  faces  of  men:  the  face  is  the  index  and  expression  of 
intelligence.  The  pestilence,  under  the  figure  of  the  locusts,  St.  John 
represents  as  intelligent.  Intelligence  is  the  ability  to  execute.  The 
pestilence  can  execute  according  to  the  measure  of  its  power. 

8.  And  they  were  having  hair  like  the  hair  of  women, 
and  their  teeth  were  like  the  teeth  of  lions. 

4.  Hair  of  women:  have  long  hair  (1  Cor.  xi.  15).  There  is  a 
species  of  locust  with  hair  ( Jer.  li.  27) ;  "  rough  caterpillars,"  English 
Version.  Because  covered  with  hair,  the  locusts  are  here  represented 
as  large  and  strong  as  quadrupeds,  perhaps  as  lions,  next  clause. 

5.  Teeth  of  lions:  the  fifth  similitude,  like  the  preceding  four, 
describes  the  'power  of  the  symbolized  pestilence.  The  prophet  Joel 
applies  the  same  illustration  to  the  locusts  (i.  6). 

9.  And  the}T  were  having  breastplates  like  breastplates 
of  iron  ;  and  the  noise  of  their  wings  was  like  the  noise  of 
chariots  drawn  by  man}'  horses  rushing  into  battle. 

The  imagery  in  this  verse  describes  the  irresistible  character  of  the 
power  wielded  by  the  pestilence. 

Breastplates:  making  the  locusts  invulnerable.  "When  they 
fall  upon  the  sword,  they  shall  not  be  wounded"  (Joel  ii.  8). 

Iron:  symbol  of  hardness  (Dent,  xxviii.  23).  The  breastplate  was 
usually  made  of  brass.  Iron  is  harder  than  brass,  and  more  impene- 
trable. 

Wings:  denote  swiftness  of  execution.  The  hairy  locust  has 
wings  (Nah.  iii.  16). 

Chariots:  "Like  the  noise  of  chariots  on  the  tops  of  mountains 
shall  they  leap"  (Joel  ii.  5). 

The  chariots  and  horses  here  represent  irresistible  power  (Isa. 
lxvi.  15;  Jer.  iv.  13;  Dan.  xi.  40). 

10.  Also  they  are  having  tails  like  scorpions,  and  stings; 
and  in  their  tails  their  power  is  to  hurt  the  men  five  months. 

Tails:  "head  and  tail"  (Isa.  ix.  14),  is  a  phrase  for  completeness. 
The  heads,  verse  7,  begin  the  description  of  the  locusts;  tails,  verse 
10,  end  the  description. 

Stings:  poisonous  stings;  this  meaning  of   "sting"  (1  Cor.  xv. 


ST.   JOHN   THE   DIVINE.  149 

55,  56).     This  is  the  meaning  of  "  sharpness"  (a  sharp  point)  in  the 
Te  Deum,  as  this  word  is  taken  from  the  passage  in  First  Corinthians. 
Power:   delegated  power.     God   himself    ever  commissions  the 
pestilence. 

11.  The}T  have  over  them  as  king  the  angel  of  the  bottom- 
less pit.  His  name  in  Hebrew  is  Abaddon,  and  in-  the 
Greek  tongue  he  has  the  name  Apolluon. 

King:  political  chief  of  the  tribe.  Here,  predicate,  as  king. 
Locusts  natural  have  no  king  (Prov.  xxx.  27).  The  king,  therefore, 
in  this  verse,  must  be  immaterial.  The  king  cannot  be  the  com- 
mander, even  in  symbol,  of  armies  of  human  soldiers.  The  immate- 
rial cannot  symbolize  the  material.  The  locusts  (Rev.  ix.  3-11) 
cannot  represent  flesh-and-blood  military  hosts. 

The  angel  of  the  bottomless  pit:  the  pestilence  personified, 
which  comes  from  the  bottomless  pit  (verses  2,  3).  The  patriarch 
Job  has  a  similar  personification  (xxviii.  22).  "Destruction  and 
death,  say.'''' 

Abaddon:  the  destroyer. 

Apolluon :  the  destroyer. 

The  name  is  repeated  for  emphasis.  The  repetition  equals  a 
superlative,  —  most  destructive  destroyer.  The  repetition  explains 
the  intensifications  in  the  imagery  investing  the  locusts.  The  in- 
tensifications magnify  the  deadly  nature  of  the  pestilence. 

When  we  consider  the  frightful  extent  to  which  human  life  has 
been  continually  wasted,  and  is  now  continually  wasted,  by  pesti- 
lence, in  its  Bible  sense,  we  perceive  that  the  intensified  imagery  St. 
John  employs  to  depict  the  desolating  evils  is  by  no  means  exaggera- 
tion. The  great  and  accumulated  obstacles  which  at  the  present  time 
hinder  personal  and  social  happiness,  and  oppose  civilization  and  the 
influence  and  extension  of  Christianity,  are  the  very  pestilential 
vices  and  destructive  sins  so  graphically  and  minutely  portrayed 
under  the  fifth  trumpet. 

12.  The  first  woe  is  past.  Behold,  there  are  coming  3-et 
two  woes  after  this. 

This  is  the  announcement  of  St.  John. 

First  woe:  of  the  three  predicted  (viii.  13).  The  first  woe  is  the 
plague  of  the  locusts,  symbolizing  pestilence  (ix.  1-11). 

Is  passed:  in  symbol  and  prediction. 

Two  woes:  one  given  immediately  (ix.  13-21)  by  the  sixth  trum- 
pet, the  woe  of  war;  the  other  by  the  seventh  trumpet  (xi.  14),  that 
is,   by  the  contents  of  the  censers  it  introduces  (xv.  7,  xvi.  2-16). 


150  THE  REVELATION    OF 

These  three  woes  finish  the  symbolic  representations  of  God's  judg- 
ments in  the  Apocalypse. 

In  Bible  arithmetic,  the  number  three  equals  an  integer,  or  whole 
number.  "Israel  shall  be  the  third  with  Egypt  and  with  Assyria, 
even  a  blessing  [full  blessing]  in  the  midst  of  the  land:  whom  the 
Lord  of  hosts  shall  bless,  saying,  Blessed  be  (1)  Egypt  my  people, 
and  (2)  Assyria  the  work  of  my  hands,  and  (3)  Israel  mine  inherit- 
ance" (Isa.  xix.  24,  25). 

In  this  passage,  Israel  is  a  third,  Egypt  is  another  third,  Assyria 
is  still  another  third;  and  yet  the  united  three  are  one  full  blessing. 

In  this  way,  the  "three  woes"  (Kev.  ix.  12)  are  in  their  destina- 
tion one  full  and  exhaustive  curse.  They  completely  empty  the  cup 
of  God's  indignation. 

THE    SIXTH    TRUMPET  (Verses  13-21). 
The  Judgment  of  War. 

13.  Also  the  sixth  trumpet  sounds.  And  I  hear  a  voice 
out  of  the  horns  of  the  golden  altar,  which  is  before  God  ; 

Voice :  an  answer  to  the  prayers  of  the  saints  for  vengeance 
(viii.  3). 

Horns  the  space  enclosed  by  the  horns  of  the  golden  altar  (Exod. 
xxx.  2)  was  the  surface  where  the  incense  was  burned,  which  is  a 
symbol  of  vengeance;  a  voice,  then,  of  vengeance,  from  the  incense- 
altar. 

14.  Saying  to  the  angel  who  is  holding  the  trumpet,  Loosen 
the  four  angels,  who  are  bound  on  the  great  river  Euphrates. 

Trumpet:  the  avenging  trumpet. 

Loosen:  the  opposite  of  "bound,"  next  clause.  The  angels  re- 
strained from  inflicting  God's  judgments  are  now  loosened  from  this 
restraint. 

Four  angels:  (see  vii.  1,  note).  They  are  the  avenging  cherubim 
(iv.  6-9).  In  Ps.  Ixxx.  1,  4,  cherubim  and  hosts  are  identical.  In 
Ps.  ciii.  20,  21,  hosts  and  angels  are  identical.  The  "four  angels" 
(Rev.  ix.  14)  are,  therefore,  cherubim.  The  river  Chebar  (Ezek.  i. 
1,  3,  x.  22)  is  a  branch  of  the  Euphrates.  The  location  of  the  four 
angels  on  the  Euphrates  thus  identifies  them  with  the  cherubim  on 
the  Chebar. 

Bound:  held  back  from  their  work  of  destruction. 

Euphrates:  was  the  north-eastern  boundary  of  the  promised  land 
(Gen.  xv.  18;  Deut.  i.  7,  xi.  24;  Josh.  i.  4;  1  Kings  iv.  21).     The 


ST.   JOHN   THE  DIVINE.  151 

Euphrates  was  the  battle-border  between  contending  armies  (2  Sam. 
viii.  3;  2  Kings  xxiii.  29). 

Tbe  Euphrates  is  the  symbol  of  invading  armies  (Isa.  viii.  7,  8). 

Thus  associated  in  the  Old  Testament,  the  Euphrates  is  (Rev.  ix. 
14,  xvi.  12)  most  appropriately  the  symbolic  barrier  against  military 
invasion. 

15.  And  the  four  angels  are  loosed,  who  had  been  prepared 
for  the  period  of  an  hour,  and  a  day,  and  a  month,  and  a  year, 
to  kill  the  third  part  of  the  men. 

An  hour :  the  definite  words  in  this  specification  of  time  prove  the 
period  is  definite.  The  usual  order  of  designating  a  period  of  time, 
namely,  year,  month,  day,  hour  ("year  and  four  months,"  1  Sam. 
xxvii.  7),  is  reversed  for  emphasis,  to  show  that  the  period  here  desig- 
nated would  be  definite  to  an  hour,  at  the  beginning  of  the  period. 
Since  thus  measured  by  hours,  and  begun  at  a  definite  hour,  it  would 
also  end  at  a  definite  hour.  The  phrase  is  an  emphatic  form  of 
expressing  this  truth,  "God  hath  determined  the  times  before  ap- 
pointed" (Acts  xvii.  26).  The  time  included  in  the  phrase  is  a 
little  more  than  a  year,  and  therefore  a  brief  period.  God  limits  the 
destructive  work  of  the  four  angels  to  this  space.  Through  his  mercy, 
wars  are  usually  short. 

Kill:  the  locusts  (v.  5)  only  torment.  The  horsemen  sent  by  the 
four  cherubim  kill  their  victims. 

The  third  part :  God  thus  limits  the  ravages  of  war,  as  he  limits 
the  ravages  of  famine  (viii.  12)  and  of  pestilence  (ix.  5).  The  effects 
of  the  first  three  trumpets  are  also  limited  to  the  same  extent  (viii. 
7-10). 

16.  And  the  number  of  the  embattled  hosts  of  the  horse- 
army  is  two  hundred  millions.     Even  I  hear  their  number. 

The  appalling  imagery  (ix.  16,  17)  is  taken  from  the  following 
places  in  the  Old  Testament:  — 

"A  people  cometh  from  the  north  country  [beyond  the  Euphrates, 
Jer.  xlvi.  6,  10],  and  a  great  nation.  They  shall  lay  hold  on  bow  and 
spear.  They  are  cruel,  and  have  no  mercy.  Their  voice  roareth  like 
the  sea.  They  ride  upon  horses,  set  in  array  as  men  for  war  "  (Jer. 
vi.  22,  23). 

"  King  of  Babylon  from  the  north,  with  horsemen;  the  abundance  of 
his  horses  ;  the  hoofs  of  his  horses"  (Ezek.  xxvi.  7,  10,  11). 

The  number:  this  word  marks  the  sublime  beauty  of  the  passage. 
The  numbering  of  the  horsemen  is  the  very  first  indication  of  their 


152  THE  REVELATION   OF 

presence.     They  are  already  gathered  and  marshalled,  waving  their 
spears,  and  aiming  their  arrows. 

Two  hundred  millions  :  to  such  immeasurable  numbers,  effectual 
resistance  is  impossible.     They  are  victors  before  striking  a  blow. 

17.  And  in  this  outlook  I  saw  the  horses  in  the  vision,  and 
their  riders  :  they  have  breastplates  fire-red,  purple  and  yel- 
low ;  and  the  heads  of  the  horses  are  like  the  heads  of  lions, 
and  out  of  their  mouths  issue  fire  and  smoke  and  brimstone. 

St.  John  must  take  his  imagery  from  the  ascension  of  the  prophet 
Elijah.  " Horses  of  fire;  he  went  up  by  a  whirlwind  into  heaven" 
(2  Kings  ii.  11). 

The  invulnerable  breastplates  flash  with  rays  fire-red,  purple,  and 
brilliant  yellow.  The  utter  uselessness  of  striking  such  polished 
armor  is  the  admonition  thus  symbolized. 

Like  the  heads  of  lions:  the  prophet  Jeremiah  compares  war- 
horses  to  swift  eagles  (iv.  13).  Tbe  prophet  Habakkuk  compares  war- 
horses  to  swift  leopards  and  fierce  wolves  (i.  8).  Thus  compared  to 
eagles,  to  leopards,  to  wolves,  horses  in  St.  John's  imagery  may,  with- 
out excessive  exaggeration,  have  heads  like  lions,  to  symbolize  their 
overwhelming  power  of  charge  and  assault  in  battle. 

18.  By  these  three  plagues  are  killed  the  third  part  of  the 
men,  by  the  fire,  and  by  the  smoke,  and  by  the  brimstone, 
which  is  issuing  out  of  their  mouths. 

This  verse  describes  the  effect  of  the  triform  stream  the  monster 
horses  breathe  from  their  open  mouths. 

19.  For  the  power  of  the  horses  is  in  their  mouth,  and  in 
their  tails  ;  for  their  tails  are  like  serpents,  by  having  heads, 
and  so  by  them  they  inflict  hurt. 

The  locusts  have  tails  like  scorpions  (verse  10).  The  horses  have 
tails  with  heads,  the  tails  being  thus  like  serpents. 

The  origin  of  the  intensified  imagery  in  verses  17,  18,  19,  is 
obvious. 

1.  The  borse  fights  with  his  mouth.  When  fighting  he  breathes 
strongly,  and  his  breath  is  visible.  This  hot  breath  St.  John  aggra- 
vates into  "  fire,  smoke,  and  brimstone." 

2.  The  horse  also  fights  with  hind  hoofs.  The  horse  thus  fighting 
"head  and  tail"  (Isa.  ix.  14)  may  by  hyperbole  be  said  to  fight  with 
his  tail;  and  his  tail  becomes  by  exaggeration  "  a  serpent." 


ST.   JO  TIN   THE  DIVINE.  153 

Thus  ends  the  frightful  portrait  of  the  second  woe,  —  the  punitive 
judgment  of  war. 

The  fulfilment  of  this  symbolic  prediction  may  have  begun  with  the 
invasion  and  overthrow  of  the  Roman  empire  by  the  Northern  hordes, 
hosts  of  whom  came  from  regions  beyond  the  river  Euphrates. 

The  past  history  of  the  world  demonstrates  the  indescribable 
severity  of  this  universal  and  long-continued  judgment.  War  can 
never  be  robbed  of  its  horrors. 

Wars  are  created  by  human  passions.  God,  while  disapproving 
wars,  ever  uses  them  as  manifestations  of  his  displeasure  against 
the  sins  of  nations.  As  punitive  inflictions,  wars  will  continue  in  the 
world  so  long  as  states,  kingdoms,  and  empires  are  selfish,  ambitious, 
unjust,  and  aggressive. 

The  Impotence  of  Mere  Punishment  to  produce  Preformation  is  the 
subject  of  verses  20,  21. 

20.  And  yet  the  rest  of  the  men,  who  are  not  killed  by 
these  plagues,  do  not  repent  and  forsake  the  works  of  their 
hands,  not  to  worship  devils  and  idols,  which  are  of  gold, 
and  of  silver,  and  of  brass,  and  of  stone,  and  of  wood, 
which  can  neither  see,  nor  hear,  nor  walk. 

The  rest  of  the  men:  the  rest,  in  contrast  with  the  third  part  of 
the  men  (verse  18),  who  are  killed. 

Of  the  men:  the  men  who  have  not  the  seal  of  God  on  their 
foreheads  (verse  4).  Only  one-third  are  killed  (verse  18).  The  rest 
God  spares,  that  they  may  repent,  and  become  his  true  worshippers. 
God's  mercy  shines  conspicuously  throughout  the  Apocalypse. 

By  these  plagues:  inflicted  by  the  horsemen. 

Devils:  fallen  angels. 

Works  of  their  hands:  the  idols  they  make  of  gold,  silver, 
brass,  stone,  wood. 

Gold,  etc:  this  enumeration  repeated  from  Dan.  hi.  5,  and  v.  4. 
The  idolatry  of  the  Babylon  on  the  Euphrates  is  continued  by  the 
Babylon  on  the  Tiber. 

See :  Ps.  cxv.  5. 

Hear :  verse  6. 

Walk :  verse  7. 

21.  And  yet  they  do  not  repent,  and  forsake  their  murders, 
nor  their  sorceries,  nor  their  fornication,  nor  their  thefts. 

Murders:  of  the  early  Christians  during  the  ten  persecutions; 
in  war  against  Jerusalem  (Matt.  xxiv.  G);  by  acts  of  violence  against 
individuals  (Acts  xii.  2). 


154  THE  REVELATION   OF 

Sorceries:  the  practice  of  divination,  augury,  oracles  (Smith, 
Diet.  Antlq.).     See  notes  on  xviii.  23. 

Fornication:  Rum.  i.  26.  In  Rome,  as  well  as  in  Greece,  the 
State  not  only  tolerated  fornication,  but  protected  it,  and  obtained 
profit  from  it  (Diet.  Greek  and  Roman  Antiq.,  605  a). 

Thefts:  perhaps  of  men  (1  Tim.  i.  10).  The  plural  denotes  a 
large  number.  The  Greek  word  means  the  thing  stolen.  This,  then, 
is  the  sense  of  the  assertion  in  the  text:  They  will  not  forsake  their 
thefts;  they  will  not  surrender  their  stolen  possessions;  they  will  not 
return  to  its  lawful  owners  the  property  they  acquire  by  stealing  or 
by  unlawful  means. 

The  refusal  of  these  spared  unbelievers  to  forsake  their  sins  illus- 
trates our  Lord's  assertion  in  Luke  xvi.  31.  They  despise  the  for- 
bearance of  God  (2  Pet.  iii.  9). 

1.  When  pestilence  is  by  symbol  predicted  (ix.  1-11),  other  methods 
of  depredation  upon  health  and  life  are  likewise  predicted.  In  this 
extensive  catalogue  must  be  placed  all  bodily  inflictions  arising  from 
the  abuse  of  our  animal  appetites, — gluttony,  alcoholism,  narcotic 
poisoning,  and  the  wasting  death  of  unbridled  lust. 

2.  War  is  the  outward  manifestation  of  inward  passions,  —  ill- 
will,  hatred,  malice,  deadly  purpose. 

These  inward  passions  often  become  to  us  instruments  of  self- 
punishment.  God  may  employ  the  unrestrained  lusts  of  our  hearts 
as  scorpions  by  which  he  chastens  us  within  for  our  sins.  In  our 
souls,  these  secret  tormentors  may  be  sorer  judgments  than  even  the 
calamities  of  war  itself. 

Most  necessary  every  moment  is  this  prayer  in  our  Litany,  "  Good 
Lord,  deliver  us  from  hatred  and  malice ;  from  all  inordinate  and  sin- 
ful affections;  from  all  the  deceits  of  the  flesh,"  as  well  as  "of  the 
world  and  the  Devil." 

Ever  since  God  had  a  separate  people,  they  have  been  opposed  by 
the  ungodly  world,  which,  if  not  actually,  is  practically,  a  heathen 
world. 

The  opposition  presents  itself  in  two  principal  forms.  One  form 
is  war;  the  other  form  is  ungodly  manners.  Ungodly  manners  always 
prove  a  more  formidable  enemy  than  even  the  desolations  of  war. 

Illustrations  of  this  fact  abound  in  the  history  of  the  past,  and  in 
the  condition  of  human  life  at  the  present  time. 

The  personal  sins  of  King  David,  and  of  his  voluptuous  son  Solo- 
mon, were  more  injurious  to  Israelites  than  their  wars  with  the  sur- 
rounding nations. 

In  our  own  body  politic  of  to-day,  depravation  of  morals,  and  our 
prevalent  vices,  are  more  destructive  evils  than  even  the  ravages 
of  our  great  fratricidal  war.  An  internal  cancer  is  more  pestilent 
than  a  gun-shot. 


ST.   JOHN   THE   DIVINE.  155 


SECOND   DIVISION,   PART  II.   (Chapters 
x.-xx.  10). 

In  the  first  part  of  the  second  division  of  the  Apocalypse 
(chapters  iv.-ix.),  there  are  these  visions:  God's  throne  of 
judgment;  the  cherubim,  his  executioners;  the  unrolling 
of  the  seven  scrolls  ;  the  six  trumpets,  predicting  judgments 
upon  the  heathen  world. 

The  second  part  of  the  second  division  of  the  book  pre- 
sents a  different  subject.  The  Church  of  Christ  appears. 
The  whole  scene  is  new.  The  symbols  change  from  trumpets 
to  censers.  The  seventh  and  last  trumpet  (xi.  15)  predicts 
victory  (Num.  x.  10). 

This  third  form  of  symbolism  by  censers  is  historical. 

It  reflects  past  history  ;  it  foreshadows  future  history. 

Both  the  reflection  of  histoiy,  and  the  prediction  of  histoiy, 
are  without  specific  dates. 

The  symbols  in  this  second  part  are,  as  in  the  antecedent 
portions,  not  realities.  They  are  representations  of  realities. 
The  Apocalyptic  symbols  are  nothing  more  than  strong 
shadows. 

The  censers  symbolize  Christ's  judgments  upon  his  apos- 
tate Church. 

The  great  subjects  occupying  chapters  x.-xx.  are  the  fol- 
lowing :  — 

(x.)   The  Bridegroom,  Jesus  Christ. 

(xi.)  The  two  witnesses,  representing  the  perfect  Church, 
as  Christ's  herald  in  the  world  to  the  end  of  time. 


156  THE  REVELATION   OF 

(xii.)  The  Church,  in  its  faithfulness  to  Christ,  as  his  pure 
bride. 

(xiii.)  The  hostility  of  the  dragon  to  the  Church.  His 
agents,  the  two  wild  beasts  ;  their  efforts  to  injure  and  cor- 
rupt the  Church. 

(xiv.)  The  true  Church  victorious.  The  victors  and  their 
enemies. 

(xv.)   Preparation  for  the  final  conflict. 

(xvi.)   The  effusion  of  the  seven  censers. 

(xvii.)   The  apostate  Church. 

(xviii.)   Her  destruction. 

(xix.)  The  alleluias ;  the  marriage  of  the  Lamb  ;  Arma- 
geddon heralded. 

(xx.  1-10)  Imprisonment  of  Satan ;  the  enthronement  of 
the  martyrs  ;  defeat  of  Gog  and  Magog ;  and  punishment 
of  the  Devil,  the  beast,  and  the  false  prophet. 

From  this  brief  summary,  it  is  evident  that  chapters  x.-xx. 
form  a  closely  connected  symbolic  exhibition  of  the  earthly 
history  of  the  Church  of  Christ  from  his  incarnation  to  the 
end  of  the  probationary  state  of  the  world  of  mankind.  As 
we  surve3T  the  multiplied  and  unrivalled  symbols  of  these 
wonderful  and  divine  chapters,  this  changeless  truth  should 
take  full  and  tenacious  possession  of  our  deepest  convictions, 
namely,  All  that  these  symbols  were  to  St.  John  and  his  contem- 
poraries, they  are  to  every  soul  of  man  at  the  present  moment. 
Every  truth  s}Tmbolized  lives  continually,  and  has  an  inces- 
sant application  to  each  one  of  us.  To  us  all,  Christ  is  the 
same  Judge  and  Saviour  he  was  in  the  isle  of  Patmos.  On 
each  of  our  foreheads  is  now  either  the  seal  of  Christ,  or  the 
mark  of  the  lamb-dragon.  In  reserve  for  each  one  of  us  is 
either  a  crown  or  a  curse. 


ST.   JO/IN   THE  DIVINE.  157 


CHAPTER  X. 

ANGELIC  SYMBOL  OF  CHBIST  THE  BRIDEGROOM  (Yerses 

1-12. ) 

1.  And  I  saw  another  mighty  angel  coming  down  from 
heaven,  clothed  with  a  cloud,  his  face  as  the  sun,  and  yet  a 
rainbow  is  on  his  head ;  and  his  feet  as  pillars  of  fire. 

The  term  "another"  is,  in  the  second  division  of  the  Apocalypse, 
applied  to  the  word  "angel"  nine  times.  But  in  no  instance  is  the 
angel  one  of  a  group  of  angels.  Consequently,  "another"  (x.  1)  re- 
fers back  to  "another"  (viii.  3),  where  the  angel  imprecates  judg- 
ments. The  office  of  "another  angel"  (x.  1)  is,  therefore,  of  the 
same  kind,  that  of  imprecation. 

Mighty:  applied  to  an  angel,  v.  2,  x.  1,  xviii.  21,  only.  The 
appellation  does  not  in  any  instance  determine  the  rank  and  character 
of  the  angel. 

Angel:  Who  is  symbolized  by  this  mighty  angel?  This  is  the 
answer. required  by  the  context. 

In  chapter  xii.  1,  a  woman  is  the  symbol  of  Christ's  Church.  The 
Church  is  "the  Bride,  the  Lamb's  wife"  (xxi.  9).  Christ  is,  then, 
the  Bridegroom. 

The  mighty  angel  (x.  1)  symbolizes  Christ  as  the  Bridegroom,  for 
these  conclusive  reasons  :  — 

1.  A  bride  (xii.  1)  implies  and  requires  a  bridegroom. 

2.  A  bridegroom  precedes  a  bride  :  "Adam  was  first  formed,  then 
Eve"  (1  Tim.  ii.  13). 

In  Bible  practice,  the  man  chooses  and  takes  the  woman  to  be  his 
wife :  the  woman  does  not  choose  and  take  the  man  to  be  her  hus- 
band. 

These  facts  involve  this  conclusion:  The  bridegroom,  Christ,  is 
symbolized,  in  point  of  time,  before  his  bride,  the  Church,  is  symbol- 
ized. 


158  THE  REVELATION   OF 

3.  As  an  angel,  Christ  was  with  the  children  of  Israel  in  the  wilder- 
ness (Exod.  xxiii.  20,  21;  1  Cor.  x.  4). 

4.  Our  Lord  was,  at  that  time  and  in  that  place,  "  a  husband  unto 
them"  (Jer.  xxxi.  32).  He  is  also  the  husband  of  the  Christian 
Church:  "I  have  espoused  you  to  one  husband,  to  Christ"  (2  Cor. 
xi.  2). 

5.  He,  as  their  husband,  reproves  the  children  of  Israel  (Jer.  iii. 
20). 

These  five  Bible  facts  authorize  this  assertion.  The  mighty  Angel 
(Rev.  x.  1)  symbolizes  Christ  as  Bridegroom.  The  assertion  accords 
with  the  facts. 

1.  Since  an  angel,  the  mighty  angel  most  appropriately  symbolizes 
the  angel  with  the  Israelites,  who  was  Christ. 

2.  Christ  was  the  husband  of  his  Church  from  its  foundation. 
Thus  a  husband,  he  is  most  properly  symbolized  as  a  bridegroom. 

3.  Christ,  as  the  reprover  of  his  ancient  Church,  is  most  justly  rep- 
resented, when  he  re-appears  symbolically  in  the  mighty  angel,  whose 
"little  book"  (x.  2)  is  a  record  of  reproofs  against  Christ's  present 
Church. 

The  identity  of  the  symbols  designating  the  mighty  angel,  with 
the  symbols  designating  Christ,  make  the  mighty  angel  a  symbol  of 
Christ. 

1.  The  mighty  angel  is  "  clothed  with  a  cloud."  He  is  thus  clothed 
to  indicate  that  he  is  the  herald  of  terrific  judgments.  "A  great 
cloud  and  afire"  (Ezek.  i.  4).  "  Out  of  the  fire  went  forth  lightning  " 
(verse  13). 

The  Son  of  man  is  thus  announced :  "  Behold,  he  cometh  with 
clouds"  (Rev.  i.  7).  "  He  cometh  with  clouds"  to  punish.  "The  Lord 
rideth  upon  a  swift  cloud  into  Egypt "  (Isa.  xix.  1).  "  The  Lord  shall 
smite  Egypt"  (verse  22). 

The  symbolism  investing  the  mighty  angel,  and  the  symbolism 
investing  the  Son  of  man,  are  thus  identical. 

2.  "  The  face  "  of  the  mighty  angel  is  "  as  it  were  the  sun  "  (x.  1). 
This  face  of  fire  is  identical  with  this  description  of  the  Son  of  man. 
"His  eyes  are  as  a  flame  of  fire"  (i.  14). 

3.  The  feet  of  the  mighty  angel  are  "as  pillars  of  fire"  (x.  1). 
The  feet  of  the  Son  of  man  are  "like  lightning"  (ii.  IS). 

These  symbolic  identities  between  the  mighty  angel  and  the  Son 
of  man  are  resemblances  which  enforce  this  conviction :  The  mighty 
angel  symbolizes  Christ,  who  is  the  Bridegroom  of  his  Church,  and 
who  now  appears  to  punish  his  adulterous  wife,  — his  apostate  Church. 

The  adulteress  is,  by  the  law  of  Moses,  punished  with  death  (Lev. 
xx.  10).  The  husband  of  the  adulterous  wife  institutes  the  legal  pro- 
ceedings against  her,  as  authorized  by  Moses  (Jer.  iii.  8,  v.  7;  Ezek. 
xvi.  38,  48),  where  the  husband  inflicts  death  as  the  punishment. 


ST.   JOHN   THE   DIVINE.  159 

It  is  certain,  therefore,  that  the  appearance  of  the  mighty  angel 
(Rev.  x.  i.)  symbolizing  Christ  as  the  avenging  Bridegroom  of  his 
faithless  Church,  and  the  death-penalty  he  inflicts  upon  the  apostate 
Babylon  (Rev.  xviii.  8),  accord  perfectly  with  the  provisions  of  the 
law  of  Moses  for  the  treatment  of  the  adulteress.  She  is  to  be  put  to 
death;  and  the  injured  husband  is  to  institute  the  proceedings,  and  see 
that  the  required  punishment  is  inflicted. 

5.  There  is  another  resemblance  between  the  mighty  angel  and 
the  Lamb,  which  certainly  prepares  the  angel  to  symbolize  Christ. 
The  mighty  angel  holds  in  his  hand  a  scroll  unrolled.  In  the  entire 
Book  of  Revelation,  the  Lamb  is  the  only  other  person  who  unrolls 
scrolls,  and  holds  them  in  his  hand.  The  Lamb  alone  unrolls  the 
seven  scrolls.  Indeed,  by  unrolling  the  seventh  scroll,  and  causing 
six  trumpets  to  be  blown,  he  creates  the  very  visions  which  immedi- 
ately precede  the  descent  of  the  mighty  angel,  holding  in  his  hand 
an  unrolled  scroll. 

Since  the  Lamb  is  the  only  being  in  the  universe  worthy  and  able 
to  unroll  scrolls,  the  sole  relation  the  descending  angel,  who  is  not 
Christ,  can  bear  to  the  Lamb,  is  that  of  representative.  On  account 
of  this  relation,  therefore,  the  mighty  angel  represents  and  symbol- 
izes the  Lamb,  who  is  the  Bridegroom  (Rev.  xxi.  9). 

6.  In  another  aspect  does  the  symbolizing  mighty  angel  resemble 
the  Son  of  man.  The  mighty  angel  is  in  the  act  of  "  coming  down 
out  of  heaven."  So  the  Greek  of  this  verse  1.  This  act  of  continual 
descent  the  Son  of  man  is  also  performing:  "The  bread  of  God  is 
he  which  cometh  down  from  heaven,  and  giveth  life  to  the  world" 
(John  vi.  33). 

In  Rev.  iii.  12,  the  New  Jerusalem,  which  is  the  Church  of  Christ, 
is  characterized  as  the  "city  which  is  coming  down  out  of  heaven." 

Thus  closely  and  remarkably  does  the  mighty  angel  resemble,  in 
his  continual  descent  from  heaven,  the  continually  descending  Son  of 
man,  and  his  continually  descending  Church,  of  which  he  is  the  Head 
and  the  Bridegroom. 

Since  resemblances  authorize  symbolism,  the  symbolical  connection 
of  the  mighty  angel  with  Christ,  the  Bridegroom  of  his  Church,  is 
most  amply  established. 

Rainbow :  In  Revelation,  only  here  and  iv.  3,  where,  as  here,  it  is 
the  symbol  of  mercy  (Gen.  ix.  13-15;  Ezek.  i.  28).  Although  the  sym- 
bolizing mighty  angel  is  descending  from  heaven  to  inflict  judgments 
upon  the  apostate  Church  of  Christ,  judgment  is  modified  by  mercy. 

Pillars  of  fire:  the  straight  and  brilliant  white  lines  of  lightning 
(i.  15.  ii.  18),  so  often  seen  on  the  dark  face  of  a  thunder-cloud.  His 
feet  have  lightning  swiftness  to  run  and  to  execute. 

The  explanation  which  regards  the  mighty  angel  (x.  1)  as  the  rep- 


160  THE  REVELATION   OF 

resentative  of  Christ,  the  Bridegroom  of  his  Church,  fully  harmonizes 
(chapter  x.)  with  the  imagery  of  the  bride  (chapter  xii.);  also  with  the 
virginity  (spiritual)  of  the  followers  of  the  Lamb  (xiv.  4);  and  like- 
wise with  the  fornication  (spiritual)  of  the  woman  (the  unfaithful 
bride)  sitting  upon  the  scarlet-colored  beast  (xvii.  3) ;  and  lastly,  with 
the  "marriage-supper  of  the  Lamb"  (xix.  7),  accompanying  his  union 
wth  his  faithful  bride. 

2.  And  while  holding  in  his  hand  a  small  scroll,  unrolled, 
he  also  places  his  right  foot  on  the  sea,  and  his  left  on  the 
earth. 

In  his  hand:  in  v.  1,  the  scroll  is  on  the  right  hand  of  the  Judge 
on  the  throne.  The  right  hand  of  the  angel  may,  therefore,  be  hold- 
ing "  the  little  book  open."  He  may  also  lift  his  right  hand  when  he 
utters  his  oath.  In  swearing,  the  Orientals  raised  the  right  hand 
(Ps.  cxliv.  8,  11;  Isa.  xliv.  20,  lxii.  8).  The  swearing  hand  of  the 
angel  grasps  the  scroll  containing  God's  judgments. 

Small  scroll :  containing  accusations  (Isa.  xxx.  8,  9).  The  imagery 
of  the  "small  scroll"  maybe  derived  from  the  "bill  of  divorcement" 
(Ueut.  xxiv.  1). 

The  symbolic  Bridegroom  holds  the  accusing  scroll.  It  may  contain 
an  indictment  for  adultery  against  his  wife,  "arrayed  in  scarlet" 
(xvii.  4).  She  is  "burned  with  fire"  (xviii.  8).  Burning  was  the 
punishment  of  the  adulteress  (Gen.  xxxviii.  24;  Lev.  xx.  14). 

Before  the  infliction  of  the  burning,  there  must  be  a  previous  (a) 
indictment,  (b)  trial,  (c)  conviction,  (d)  sentence,  (e)  execution.  This 
fivefold  process  of  justice  fully  discloses  itself  (chapters  x. -xviii.). 

(a)  In  the  Jewish  courts,  charges  are  brought  in  writing  (Job  xiv. 
17;  Dan.  vii.  10;  Rev.  xx.  12).     The  "little  book"  is  the  indictment. 

(b)  The  two  witnesses  (xi.  3)  establish  the  charges. 

(c)  Conviction  (xiv.  7). 

(d)  Sentence  (xiv.  8). 

(e)  Execution  (xiv.  9-11,  xv.  6,  xvi.,  xvii.  1,  14,  xviii.  2,  5,  8,  20). 
Then,  in  the  midst  of  the  symbolic  drapery  of  these  nine  chapters, 

the  usual  proceedings  of  a  court  can  be  plainly  detected  and  regularly 
traced. 

Unrolled:  indicating  that  the  charges  are  ready  to  be  made  at 
once. 

Sea  and  land  :  in  the  creation  of  this  earth,  the  sea  was  first  seen; 
hence,  here  first  mentioned. 

The  angel  stands  on  both  sea  and  land,  to  show  that  Christ  is 
universal  Judge,  and  that  his  judgments  affect  all  parts  of  this  world 
where  his  Church  exists. 


ST.   JOHN   THE  DIVINE.  161 

3.  And  he  cries  with  a  loud  voice,  even  as  a  lion  roars. 
And  when  he  cries,  seven  thunders  speak  their  peculiar 
words. 

Roars:  the  voice  of  the  angel  is  frightful;  carries  terror  with  it. 

Thunders:  responsive.  The  voice  of  the  angel  utters  threats. 
The  voices  of  the  seven  thunders  utter  their  peculiar  threats.  The 
repetition  of  the  utterances  intensifies  the  denunciations. 

4.  And  when  the  seven  thunders  had  spoken  their  peculiar 
words,  I  was  about  to  write  ;  and  I  heard  a  voice  from  heaven, 
saying  unto  me,  Seal  up  the  words  which  the  seven  thunders 
have  spoken,  and  write  them  not. 

From  heaven :  from  God. 

Seal:  roll  up  and  seal  the  scroll;  that  is,  reserve  for  the  present 
the  publication  of  the  threats  (xxii.  10;  Isa.  viii.  10).  "  The  words  of 
God"  (xvii.  17)  may  refer  to  the  subjects  contained  in  the  "little 
book." 

The  predictions  of  God's  judgments  are  symbolically  announced  in 
these  three  forms:  (a)  the  "  little  book,"  {b)  the  voice  of  the  mighty 
angel,  and  (c)  the  voices  of  the  seven  thunders,  to  emphatically 
affirm  the  certain  fulfilment  of  all  the  predictions. 

The  fulfilments  of  these  threefold  predictions  are  symbolized  by  the 
censers,  chapters  xv.  and   xvi. 

First,  predictions;  then  fulfilments. 

This  method  is  but  the  repetition  of  preceding  methods  in  the 
Apocalypse. 

Examples.  —  (a)  The  three  horses,  red,  black,  pale  (vi.  4-8),  predict 
war,  famine,  pestilence. 

(6)  The  darkened  sun,  moon,  and  stars  (viii.  12),  and  the  locusts, 
and  the  horsemen  (ix.  1-19),  symbolically  fulfil  the  predictions  sym- 
bolized by  the  tri-colored  horses  (vi.  4-8). 

Recapitulation  is  the  movable  bolt  which  opens  many  a  door, 
otherwise  shut,  in  this  figurative  and  elaborate  book. 

5.  And  the  angel  whom  I  saw  standing  on  the  sea  and  on 
the  earth  raised  his  hand  to  heaven  ; 

The  raising  of  the  hand  was  the  accompaniment  of  an  oath  (Gen. 
xiv.  22;  Dan.  xii.  7).  The  upraised  hand  calls  God  to  witness  the 
truth  of  the  oath. 

6.  And  lie  sware  by  Him  that  liveth  for  ever  and  ever,  who 


162  THE  REVELATION   OF 

created  the  heaven  and  the  things  in  it,  and  the  earth  and  the 
things  in  it,  and  the  sea  and  the  things  in  it,  that  delay  shall 
be  no  longer ; 

Sware:  the  angel's  oath,  calling  God  to  witness  the  truth  of  his 
declaration,  is  his  most  solemn  confirmation  of  his  assertion  respect- 
ing time,  in  the  last  clause  of  this  verse. 

The  insuperable  difference  between  resemblance  and  identity  ren- 
ders these  comments  of  Dean  Alford  irrelevant:  — 

"The  angel  in  Rev.  x.  1  is  not  Christ,  for  Christ  could  not  swear 
by  himself.  This  he  would  do  (verse  6),  if  he  were  this  angel "  (Al- 
fokd,  in  loco). 

But,  although  the  angel  is  not  Christ,  yet  as  the  angel  represents 
Christ,  and  therefore  is  not  identical  with  Christ,  he  may  in  symbol 
swear  by  Christ. 

Created :  the  sole  Creator  of  the  universe  ("heaven,  earth,  sea"), 
is  able  to  control  and  limit  time  in  its  progress. 

Delay:  the  Greek  word  is  translated  "space,"  respite  (ii.  21). 
When  the  noun  is  embodied  in  a  verb,  it  is  translated  "delayeth" 
(Matt.  xxiv.  48;  Luke  xii.  45).  There  has  been  delay,  "a  little 
season"  (vi.  11).  But  now  delay  shall  cease.  The  predictions  by  the 
"little  book,"  by  the  voice  of  the  mighty  angel,  and  by  the  voices  of 
the  seven  thunders,  shall  be  fulfilled  shortly. 

The  cessation  of  delay  is  followed  by  fulfilment.  This  fulfilment 
is  embodied  in  "finished"  [fulfilled],  (verse  7),  the  finish  being  "in 
the  days  of  the  voice  of  the  seventh  angel,  when  he  shall  begin  to 
sound"  the  seventh  trumpet,  heralding  the  censers,  chapter  xvii. 

7.  Bat  in  the  days  of  the  trumpet  of  the  seventh  angel, 
when  he  must  sound,  and  so  is  made  effectual  the  mystery 
of  God  as  he  declares  the  good  news  to  his  servants  the 
prophets. 

Days:  the  period  following  the  seventh  trumpet  (xi.  15),  announ- 
cing the  complete  establishment  of  the  kingdom  of  Christ. 

Must:  the  Greek  verb  often  denotes  necessity;  that  is,  accordance 
with  the  divine  appointment,  and  therefore  certain,  destined  by  God 
to  take  place. 

Is  made  effectual:  This  translation  is  justified,  — 

1.  By  derivation :  — 

The  Greek  noun,  which  is  the  root  of  the  Greek  verb  we  translate 
"is  made  effectual,"  has  the  sense  of  effect,  in  these  places:  — 

"  The  effect  of  those  things  is  death  "  (Rom.  vi.  21). 

"  The  effect  everlasting  life"  (v.  22). 


ST.  JOHN   THE  DIVINE.  163 

"  Christ  is  the  effect  of  the  law  "  (x.  4). 

"The  effect  of  that  which  is  abolished"  (2  Cor.  iii.  13). 

"The  effect  of  the  commandment"  (1  Tim.  i.  5). 

"The  effect  of  your  faith"  (1  Pet.  i.  9). 

2.  By  usage :  — 

"When  they  shall  make  effectual  their  testimony"  (Rev.  xi.  7). 

"  In  them  is  made  effectual  the  wrath  of  God  "  (xv.  1). 

"Till  the  seven  plagues  of  the  seven  angels  are  made  effectual" 
(v.  8). 

"  Until  the  words  of  God  are  made  effectual"  (xvii.  17). 

The  mystery  of  God:  by  comparing  Col.  i.  23,  "mystery  of 
God,"  with  Col.  ii.  2,  "  the  gospel,"  we  discover  that  "the  mystery 
of  God"  (Rev.  x.  7)  is  "the  gospel,"  in  the  strict  sense  given  it  by 
its  derivation,  namely,  good  news. 

The  gospel  in  this  sense,  "the  gospel"  identical  with  "the  mystery 
of  God,"  is  the  root  of  the  Greek  verb  which  the  English  Version  in- 
adequately translates  "  declared,"  but  which  should  be  translated  as 
follows:  "makes  known  the  glad  tidings,"  that  is,  joyful  prophecies, 
which  abound  in  the  Apocalypse  (xi.  15,  xii.  10,  xiv.  1-4,  6-8,  13,  xv. 
2-4,  xviii.  20,  xix.  1-9,  xx.  4-6),  and  are  included  in  the  word  "  glad 
tidings." 

Prophets:  New-Testament  prophets  are  intended  (xxii.  6,  9);  and 
St.  John  is  among  the  number. 

8.  And  the  voice  which  I  heard  from  heaven  is  again 
speaking  to  me,  and  saying,  Go,  take  the  small  scroll  which 
is  unrolled  in  the  hand  of  the  angel,  who  is  standing  upon 
the  sea  and  upon  the  earth. 

Take:  to  publish  (verses  8,  9);  take  to  read,  as  eating  (verse  9)  is 
reading. 

9.  And  I  went  to  the  angel,  and  said  to  him,  Give  me  the 
small  scroll.  And  he  saith  to  me,  Take,  and  eat  it  up,  and 
it  shall  make  thy  stomach  bitter,  but  in  thy  mouth  it  shall 
be  sweet  like  honey. 

Eat  it  up:  eat  it  entirely;  read  it  carefully;  fully  comprehend  the 
meaning  of  the  scroll.     This  direction  is  Ezek.  iii.  3  repeated. 

Bitter:  the  contents  of  the  scroll  are,  in  themselves,  woeful  and 
destroying. 

Sweet:  the  knowledge  of  the  contents  of  the  scroll  is  at  first 
pleasant  to  St.  John.  He  was  pleased  to  be  assured  that  God  will 
avenge  his  martyred  saints ;  but  the  manner  and  the  severity  of  the 
vengeance  sadden  his  spirit. 


164  THE   REVELATION   OF 

t  10.  And  I  took  the  small  scroll  out  of  the  angel's  hand, 
and  ate  it  up ;  and  it  was  in  my  mouth  sweet  like  honey ; 
and  }*et  when  I  had  eaten  it,  1113-  stomach  became  bitter. 

In  this  verse,  the  emphatic  position  of  the  words  gives  this  sense: 
The  sweetness  was  greater  than  predicted. 

11.  And  3'et  they  sa}r  to  me,  It  is  necessary  for  thee  again 
to  prophesy  against  many  peoples,  and  nations,  and  tongues, 
and  kings. 

And  yet:  notwithstanding  the  good  news  (verses  7-10). 

They:  the  voices  heard  (verses  4,  8). 

Necessary :  because  God  commands. 

Prophesy:  reproofs  and  warnings  (Ezek.  xi.  4,  5,  9). 

Again:  the  previous  prophecies  (viii.  12,  ix.  1-19)  were  of  the 
woes  of  famine,  pestilence,  and  war.  The  word  "again"  gives, 
therefore,  to  the  word  " prophesy,"  this  sense:  predict  reproofs  and 
warnings. 

Against:  "  Set  thy  face  against  Mount  Seir,  and  prophesy  against 
it"  (Ezek.  xxxv.  2). 

Peoples:  nations,  tongues:  "peoples,  nations,  tongues"  (xvii. 
15). 

Kings:  "With  the  great  whore  the  kings  of  the  earth  have  com- 
mitted fornication"  (xvii.  2)  "Eat  the  flesh  of  kings"  (xix.  18). 

St.  John,  in  subsequent  portions  of  the  Apocalypse,  utters  prophe- 
cies against  all  classes  of  the  unbelieving  and  disobedient. 


ST.  JOHN   THE  DIVINE.  165 


CHAPTER   XI. 

The  eleventh  chapter  of  the  Apocalypse  contains  these 
subjects  :  the  measurement  of  the  temple  ;  the  rejection  of 
the  outer  court ;  the  two  witnesses  ;  the  sounding  of  the 
seventh  trumpet. 

THE  MEASUREMENT  OF  THE  TEMPLE. 

1.  There  is  given  me  a  reed,  like  a  staff;  and  he  said, 
Arise,  and  measure  the  hohr  of  holies  of  God,  and  the  altar, 
and  the  worshippers  in  the  court. 

The  angel  here,  as  in  chapter  x.,  represents  Christ.  The  angel 
gives  St.  John  a  reed,  and  commands  him  to  measure  the  temple. 

Measurement  is  the  symbol  of  preservation. 

"Measuring  reed"  (Ezek.  xl.  3).  Temple  measured  (xli.  1). 
Result  of  measurement:  The  glory  of  the  Lord  fills  the  temple  (xliii. 
4).  "I  will  dwell  in  the  midst  of  the  children  of  Israel  forever" 
(verse  7). 

''A  man  with  a  measuring  line  in  his  hand;  to  measure  Jerusa- 
lem; Jerusalem  shall  be  inhabited;  towns  without  walls  for  the  mul- 
titude of  men.  For  I,  saith  the  Lord,  will  be  unto  her  a  wall  of  fire 
round  about"  (Zech.  ii.  1-5). 

In  Rev.  xi.  the  first  act  of  the  representative  angel,  and  the  first 
words  he  speaks,  are  symbols  of  mercy.  By  him,  Christ  still  contin- 
ues and  preserves  his  true  Church.  Its  faithful  members  still  "  look 
for  the  mercy  of  our  Lord  Jesus  Christ  unto  eternal  life"  (Jude, 
verse  21). 

The  precious  objects  St.  John  is  commanded  by  the  angel  to 
measure,  and  thus  preserve,  are  these  two,  —  the  temple  and  its 
court.  The  temple  includes  its  worship,  and  the  couit  includes  its 
worshippers. 


166  THE  REVELATION   OF 

This  is  the  symbolical  process  of  the  twofold  inclusion,  (a)  The 
holy  of  holies  is  used  for  the  entire  temple,  by  synecdoche,  —  a  part 
for  the  whole.  (6)  The  altar  of  incense  is  used  for  the  worship 
offered  on  the  altar;  a  metaphor,  —  the  container  for  the  contained, 
(c)  The  worshippers  are  used  for  the  court  they  occupy;  namely,  the 
court  of  the  Israelites,  closely  adjoining  the  temple;  metaphor,  again, 
—  the  contained  for  the  container,  the  reverse  of  the  preceding  figure. 

The  temple  of  God  is  his  Church  (1  Tim.  iii.  15),  in  which  are  his 
worship  and  his  worshippers. 

The  true  worship  of  God  includes,  [a]  his  ministry,  (6)  his  sacra- 
ments, (c)  his  creeds,  (d)  his  ritual  (Acts  ii.  42).  His  true  worshippers 
are  Christians,  whose  souls  are  renewed  in  the  image  of  Christ,  and 
who  thus  "  worship  him  in  spirit  and  in  truth  "  (John  iv.  24). 

The  symbols  in  the  first  clause  of  verse  1  resemble,  both  in  design 
and  in  persons,  the  sealing  of  the  one  hundred  and  forty-four  thou- 
sand (Rev.  vii.  4).  There,  Christ's  judgments  upon  the  heathen 
world  are  about  to  be  predicted.  Here,  his  judgments  upon  his  apos- 
tate Church  are  at  once  to  be  prophetically  symbolized  (xi.  2).  The 
faithful  portion  of  the  Church  will  be  saved.  Its  measurement  is  the 
symbol  of  its  salvation,  just  as  the  numbering  is  the  symbol  of 
the  salvation  of  the  one  hundred  and  forty-four  thousand. 

Both  the  thousands  numbered  (vii.  4),  and  the  worshippers  in  his 
preserved  temple,  are  the  same  Church  of  Christ  numbered  twice. 
They  are  numbered  the  first  time  to  assure  them  that  they  shall  be 
preserved  from  heathen  enemies.  They  are  numbered  the  second 
time  (for  measurement  of  living  men  is  numbering)  to  assure  them 
of  their  preservation  from  the  assaults  of  apostate  Christians. 

The  double  numbering  is  a  repeated  assurance  of  the  fidelity  and 
omnipotence  of  Christ  (Gen.  xli.  32).  "  Heaven  and  earth  shall 
pass  away,  but  my  word  shall  not  pass  away"  (Matt.  xxiv.  35). 
"  The  gates  of  hell  [whether  heathen,  or  nominally  Christian]  shall 
not  prevail  against  my  Church"  (xvi.  18).  "There  is  a  remnant 
according  to  the  election  of  grace"  (Rom.  xi.  5). 


THE  REJECTION  OF  THE  OUTER  COURT. 

2.  And  }Tet  the  court,  which  is  without  the  temple,  cast  it 
without,  and  do  not  measure  it,  because  it  is  given  to  the 
Gentiles ;  and  so  the  holy  city  they  shall  tread  forty-two 
months. 

The  court :  is  here  used  for  the  occupants  of  the  court  which  was 
outside  of  the  court  of  the  Israelites,  and,  thus  situated,  is,  in  this 


ST.   JOHN  THE  DIVINE.  167 

verse,  the  court  of  the  Gentiles.  This  use  is  metaphor, — the  con- 
tainer for  the  contained. 

Cast  it  without :  that  is,  cast  the  Gentiles  without  the  court  of  the 
Israelites,  who,  in  verse  1,  are  "  the  worshippers  in  the  temple." 

Do  not  measure  it:  do  not  measure,  do  not  number,  the  Gentiles ; 
that  is,  reject  the  Gentiles  from  the  number  of  "the  worshippers." 
Although  the  Gentiles  occupy  the  court  bearing  their  name,  aud  thus 
occupy  a  portion  of  "  the  holy  city,"  they  are  not  true  worshippers. 

Is  given  to  the  Gentiles :  the  language  of  this  part  of  the  verse 
is  derived  from  these  prophetic  words  of  our  Lord:  "Jerusalem 
shall  be  trodden  down  of  the  Gentiles"  (Luke  xxi.  24). 

But  the  word  "  Gentiles  "  in  Rev.  xi.  2  cannot  be  taken  in  a  literal 
sense.  Its  sense  is  here  figurative,  because  the  preceding  portion  of 
the  verse  is  figurative.  Literalness  and  figure  cannot  be  commingled 
in  the  same  passage. 

The  exact  figurative  sense  of  the  word  "Gentiles"  in  this  verse  2 
is  given  it  by  its  contrast  with  "the  worshippers"  (verse  1).  "The 
worshippers"  are  true  Christians.  The  "Gentiles"  are,  conse- 
quently, false  Christians. 

The  holy  city :  is  defined  by  Rev.  xxi.  2  as  the  "  new  Jerusalem," 
which,  according  to  St.  Paul,  is  the  Church  of  Christ  (Gal.  iv.  26). 

Tread :  not  in  a  literal  manner,  as  the  present  Jerusalem  is  trodden 
by  the  feet  of  the  Gentile  Turks.  To  tread  the  holy  city,  is  to  occupy 
it  with  worship.  "When  ye  appear  before  me,  to  tread  my  courts" 
(Isa.  i.  12).  The  apostate  Church  will,  with  its  own  worship,  occupy 
the  true  Church.  The  modernized  liturgy  of  the  Church  of  Rome 
has  displaced  the  ancient  liturgies  of  the  Western  Church,  the  Galli- 
can,  the  Mozarabic,  the  Sarum. 

Forty-two  months:  three  years  and  a  half.  Three  and  a-half 
years  is  the  half  of  seven  years,  a  full  period.  Thus  forty-two  months 
denotes  a  limited  period.  The  wild  beast,  the  compound  of  leopard, 
bear,  and  lion,  continues  the  same  limited  period  (Rev.  xiii.).  This 
monster  represents  the  Roman  Empire  Christianized.  The  apostate 
Church  and  the  Church  of  Rome  are  identical  in  the  length  of  time 
they  are  to  continue  in  this  world.  The  time  will  come  when  they 
will  not  be.  The  true  Church  will  yet  rejoice  at  their  departure. 
The  Lord  in  mercy  hasten  the  time  he  promises! 

In  the  scenery  of  the  judicial  court,  which  the  Apocalypse  estab- 
lishes, the  apostate  Church  is  the  culprit  to  be  tried,  condemned, 
punished  and  forever  removed. 


168  THE  REVELATION   OF 

THE   TWO   WITNESSES. 

3.  And  I  will  give  to  these  two  witnesses  of  mine,  to 
prophesy.  And  so  they  shall  prophesy,  one  thousand  two 
hundred  and  sixty  days,  clothed  in  sackcloth. 

I -will  give  to  prophesy:  the  insertion  of  "to  prophesy"  with 
"give  "  is  required  by  usage  in  the  Apocalypse  itself. 

Examples. 

"I  will  give"  is  followed  by  the  infinitive  expressed,  ii.  7,  "to 
eat;"  and  iii.  21,  "to  sit."  The  infinitive  "to  drink"  is  implied  after 
give  (in  the  Greek),  xxi.  6.  Tbis  infinitive  is  therefore  implied  after 
"give"  in  this  verse  3,  "  I  will  give  to  prophesy.'''' 

These  two  witnesses  of  mine:  the  pronouns  (Greek)  "these" 
and  "mine"  necessarily  identify  the  two  witnesses  with  two  objects 
in  the  immediately  preceding  context. 

The  pronoun  "these"  (the  Greek  article  before  "witnesses") 
proves  that  two  objects  which  can  be  called  "two  witnesses"  have, 
in  the  near  past,  been  already  mentioned. 

The  pronoun  "mine"  proves  that  the  "two  witnesses"  were,  pre- 
vious to  their  being  mentioned  here,  in  the  possession  of  the  angel  and 
in  his  service. 

It  is  thus  a  constructural  demonstration,  that  the  "two  witnesses" 
exist  in  the  previous  context,  and  are  to  be  sought  there  and  nowhere 
else.  The  "two  witnesses"  cannot  possibly  be  any  objects  whatever 
out  of  the  previous  context. 

In  the  previous  context,  there  are  only  two  associated  objects,  (a) 
The  worship  of  God,  and  (fr)  His  worshippers.  These  two  objects 
are,  therefore,  exclusively  the  "  two  witnesses."  To  state  the  fact  in 
a  more  definite  form :  — 

The  "two  witnesses"  are,  The  worship  of  God,  and  The  wor- 
shippers of  God  in  the  Church  of  Christ. 

Worship  and  worshippers  in  being  called  "witnesses"  are  personi- 
fied. As  worship  is  for  the  incense-altar,  and  worshippers  for  the 
court  of  the  Israelites,  altar  and  court  are  material  objects,  and  capable 
of  personification.  The  material  nature  of  the  incense-altar  and  of 
the  court  of  the  Israelites  deprives  the  "two  witnesses,"  represented 
by  the  altar  and  the  court,  of  all  personality.  The  utwo  witnesses" 
cannot  be  persons,  either  scriptural  or  historical,  either  ancient,  primi- 
tive, mediaeval,  modern,  or  future. 

The  positions  we  give  "these"  and  "mine"  are  fully  justified  by 
the  English  Version  in  its  translation  of  the  Greek  article  and  of  the 
Greek  personal  pronoun. 


ST.   JOHN   THE   DIVINE.  169 


(a)  This  version  thus  translates  the  Greek  article  with  the  number 
two,  "these  two"  (Rev.  xix.  20). 

(b)  "Friend  of  mine"  is  the  expression  of  the  English  Version, 
(Luke  xi.  6). 

St.  John  thus  exhibits  the  Church  of  Christ  in  two  forms,  — its 
worship  and  its  worshippers.  By  this  exhibition  the  Church  becomes 
"  two  witnesses,"  and  by  being  two  witnesses  can  give  legal  testimony 
according  to  the  requirement  of  the  law  of  Moses.  "  At  the  mouth  of 
two  witnesses,  shall  the  matter  be  established"  (Deut.  xix.  15). 

In  these  two  forms  of  worship  and  worshippers,  the  testimony  of 
the  Christian  Church  to  its  divine  original  and  authority  is  most  ample 
and  conclusive. 

1.  The  worship  of  the  Church  embraces  ministry,  sacraments, 
creeds,  ritual  (Acts  ii.  42). 

Each  of  these  institutions  of  Christ  is,  in  its  historical  life,  a  reli- 
able witness  that  the  Church  of  Christ  is  from  heaven. 

(a)  The  Christian  ministry  includes  both  a  body  of  officiating  men, 
and  the  divine  message  they  deliver. 

(aa)  As  a  body  of  officiating  men,  the  present  ministers  of  the  his- 
torical Church  can  trace  their  origination  along  an  unbroken  historical 
line,  back  to  this  first  commission  from  the  sole  Author  of  the  minis- 
try: "  As  my  Father  sent  me,  even  so  I  send  you"  (John  xx.  21). 

(bb)  The  message  the  ministers  of  Christ  deliver  is  his  gospel,  con- 
tained in  the  twenty-seven  books  of  the  New  Testament.  The  his- 
torical evidence  that  these  books  are  authentic  and  genuine  is  vastly 
stronger  than  the  evidence  any  other  book  in  existence  can  bring  to 
prove  its  own  authenticity  and  genuineness. 

(b)  The  Christian  sacraments  of  baptism  and  the  Lord's  Supper 
have  existed  in  all  ages,  from  the  present  to  the  time  of  Christ.  Their 
historical  existence  makes  him  their  only  Author,  and  as  such  a  divine 
Person. 

(c)  The  Christian  creeds,  the  Apostles'  and  the  Nicene,  also  have 
an  historical  life  which  identifies  them  with  the  historical  beginning 
of  the  gospel  itself. 

(d)  The  Christian  ritual  of  the  historical  Church  consists  largely  of 
the  Lord's  Prayer  and  the  Book  of  Psalms. 

Christ  enjoins  the  habitual  use  of  his  Prayer  (Matt.  vi.  9).  St. 
Paul  commands  the  responsive  use  of  the  Psalms  (Eph.  v.  19). 

Both  the  Lord's  Prayer  and  the  Book  of  Psalms  are  historical  wit- 
nesses for  Christ.  Like  the  ministry,  the  sacraments,  and  the  creeds, 
the  Lord's  Prayer  and  the  Psalms  are  component  parts  of  all  Church 
history;  and  as  such  they  recognize  Christ  as  their  Author  and  Insti- 
tutor,  and  therefore  as  divine. 

2.  Christian  worshippers  are  witnesses  for  Christ,  first  as  a  Church, 
and  then  as  individuals. 


170  THE  REVELATION   OF 

(a)  As  a  Church.  —  The  Church  of  Christ  has  existed  historically  for 
nineteen  centuries.  It  appears  as  an  organized  institution  from  the 
present  day  back  to  the  primal  day  when  Christ  said  "My  Church" 
(Matt.  xvi.  18).  During  all  these  centuries,  the  Church  has  verified 
these  words  of  his,  "I  build  my  Church: "  for,  had  he  not  continually 
built  his  Church  from  century  to  century,  his  Church  could  not  have 
existed  continually;  and  because  he  thus  ever  builds  it,  he  is  divine. 

(6)  As  individuals.  — Every  individual  Christian  who  possesses  and 
exhibits  Christian  graces  in  his  heart  and  life  is  himself  a  witness 
that  Christ  is  divine. 

Christian  graces  are  not  human  in  their  origin  and  growth.  Christ 
alone  creates  and  preserves  his  holy  image  in  our  souls.  His  new 
creation  within  us  proves  and  establishes  his  own  deity. 

"Ye  shall  be  witnesses  unto  me,  both  in  Jerusalem  and  in  all 
Judaea,  and  in  Samaria,  and  unto  the  uttermost  parts  of  the  earth," 
(Acts  i.  8),  are  our  Lord's  last  words  to  his  apostles,  just  before  his 
ascension  into  heaven. 

As  Christ's  appointed  witnesses,  the  apostles  include  not  only  the 
Christian  ministry,  since  next  to  Christ  himself  they  are  its  founders; 
but  also  the  Christian  sacraments,  creeds,  and  ritual,  because,  when 
the  apostles  organized  the  Christian  Church,  they  administered  its 
sacraments,  embodied  in  writing  the  facts  forming  the  creeds,  and 
also  performed  the  ritual  Christ  prescribed  for  the  perpetual  use  of 
his  Church  (Acts  ii.  41,  42). 

The  testimony  the  apostles,  as  Christ's  chosen  witnesses,  give  for 
him,  thus  including  the  books  of  the  New  Testament,  and  its  creeds 
and  ritual;  these  books  and  their  embodiments  of  the  Christian  faith, 
and  their  forms  of  Christian  worship, —  become  the  standards  by  which 
the  "two  witnesses"  in  the  Apocalypse  try  and  test  the  ministry, 
the  sacraments,  the  creeds,  and  the  ritual,  of  all  the  churches  exist- 
ing from  the  beginning  of  the  gospel,  and  thus  determine  whether  or 
not  these  churches  are  actually  apostolic,  really  primitive,  and  purely 
Christian. 

As  constituted  by  St.  John,  the  "  two  witnesses  "  are  not  rhetorical 
figures,  not  dramatic  illustrations,  not  inexplicable  puzzles,  not  con- 
cealed personages,  to  be  forever  wrapped  in  impenetrable  mystery; 
but  the  "  two  witnesses"  of  the  Apocalypse  are  the  infallible  criteria 
fixed  by  Christ  himself  for  the  incessantly  needed  process  of  detecting 
all  that  is  false,  and  of  establishing  and  vindicating  all  that  is  true, 
in  the  multiform  Christianity  of  the  historical  periods  and  of  the 
present  day. 

One  thousand  two  hundred  and  sixty  days:  this  number 
identifies  the  "two  witnesses"  with  "the  woman  in  the  wilderness," 
the  bride  of  Christ,  His  true  Church,  where  she  is  fed  for  exactly  the 


ST.    JOHN    THE   DIVINE.  171 

same  period  of  days  (Rev.  xii.  6),  "  a  thousand  two  hundred  and  three- 
score days."  Because  limited  by  the  identical  duration  of  time, 
"forty-two  months,"  the  apostate  Church  (xi.  2)  and  the  beast  from 
the  sea  (xiii.  5)  are  identical.  Since  the  same  duration  of  time  thus 
identifies  the  apostate  Church  and  the  marine  beast,  the  same  dura- 
tion of  time  identifies  the  true  Church  and  the  two  witnesses. 

One  thousand  two  hundred  and  sixty  days  equals  forty-two  months ; 
with  this  important  difference,  the  period  of  these  7nonths  is  shorter 
than  this  period  of  days  by  twenty-eight  days.  With  the  Jews,  a  term 
of  time  partly  completed  is  counted  as  though  fully  completed.  Our 
Lord  thus  predicts  of  himself,  "  The  Son  of  man  shall  be  in  the  heart 
of  the  earth  three  days  and  three  nights"  (Matt.  xii.  40).  He  was 
actually  in  the  tomb  of  Joseph  only  parts  of  three  days.  Forty-two 
months  may  be  merely  forty-one  months  and  one  day.  One  thousand 
two  hundred  and  sixty  days  cannot  be  less  than  forty-one  months, 
twenty-nine  days,  and  one  hour.  The  difference  between  the  two 
periods  is  twenty-eight  days,  or  four  weeks;  a  period  in  prophetical 
time  extending  through  several  years. 

The  true  Church  of  Christ  will,  therefore,  in  this  world  outlive 
the  apostate  Church. 

Shall  prophesy:  only  twice  does  this  verb  occur  in  the  Apoca- 
lypse. In  x.  11,  the  verb  means  to  testify  against:  this,  consequently, 
is  its  meaning  in  xi.  3. 

Clothed  in  sackcloth:  the  dress  of  "the  two  witnesses"  dis- 
closes their  office.  Their  message  is  warning.  Thus  clothed,  Elijah, 
Isaiah,  John  the  Baptist,  were  warning  messengers  (2  Kings  i.  8;  Isa. 
xx.  2;  Matt.  iii.  1-4). 

4  These  are  the  two  olive-trees,  and  the  two  candlesticks, 
standing  before  the  Lord  of  the  earth. 

This  description  of  the  two  witnesses  is  obviously  derived  from  the 
vision  of  the  prophet  Zechariah :  "Behold  a  candlestick  all  of  gold, 
with  a  bowl  upon  the  top  of  it,  and  his  seven  lamps  thereon,  and  seven 
pipes  to  the  seven  lamps,  which  are  upon  the  top  thereof"  (Zech. 
iv.  2). 

"  And  two  olive-trees  by  it,  one  upon  the  right  side  of  the  bowl, 
and  the  other  upon  the  left  side  thereof"  (Zech.  iv.  3). 

According  to  the  explanation  an  angel  gives  Zechariah  of  the  use 
of  these  two  olive-trees,  they  yield  an  incessant  supply  of  oil  for 
the  golden  candlestick. 

In  this  minute  representation,  the  two  olive-trees  and  the  candle- 
stick are  in  official  structure  one  object,  contributing  to  one  effect, 
the  production  of  light. 


172  THE  REVELATION   OF 

In  St.  John's  representation  (Kev.  xi.  4),  evidently  borrowed  from 
that  of  Zechariah,  each  olive-tree  is  also  a  candlestick,  producing 
light. 

Both  Zechariah  and  St.  John  symbolize  this  great  truth,  each  olive- 
tree  produces  light  by  the  appointment  of  God.  By  his  appointment, 
the  olive-tree  is  a  light-bearer. 

This  truth  St.  John  applies  to  "the  two  witnesses."  Each  witness 
is,  by  Christ's  appointment,  a  light-bearer.  Since  the  two  produce  but 
one  effect,  the  two  witnesses  are  virtually  one  light-bearer. 

Light-bearing  is  the  especial  office  of  the  true  Church  of  Christ, 
both  in  its  Head  and  in  all  its  members. 

1.  Christ  the  Head  of  the  Church  is  "  the  light  of  the  world"  (John 
viii.  12). 

2.  The  ministers  of  his  Church  "  are  the  light  of  the  world  "  (Matt, 
v.  14). 

3.  All  the  members  of  his  Church  are  light-bearers.  "  Ye  shine  as 
lights  in  the  world,  holding  forth  the  word  of  life"  (Phil.  ii.  15,  16). 

As  a  light-bearer,  the  Church  enlightens  and  dispels  all  moral  and 
spiritual  darkness.  "The  light  shineth  in  darkness"  (John  i.  5). 
"  Have  no  fellowship  with  the  unfruitful  works  of  darkness,  but  rather 
reprove  [testify  against]  them"  (Eph.  v.  11). 

Standing:  ready  to  serve  the  Lord  (Heb.  x.  11). 

Before  the  Lord  of  the  earth:  since  the  two  witnesses  are  his 
servants,  sin  against  them  is  sin  against  him  (Luke  x.  16). 

The  next  verse  (Rev.  xi.  5)  illustrates  this  startling  truth. 

5.  And  so,  if  any  one  desires  to  hurt  them,  fire  comes 
forth  from  each  of  their  mouths,  and  devours  their  enemies. 
And  so,  if  any  one  desires  to  hurt  them,  in  this  way  is  it 
necessary  for  them  to  die. 

Desires:  the  Greek  verb  has  this  sense  (John  v.  6,  ix.  27). 

Even  the  desire  to  hurt  the  two  witnesses  offends  God  (Exod. 
xx.  17). 

Fire:  is  the  consuming  message  the  two  witnesses  utter  (2  Kings  i. 
10,  12;  Jer.  v.  14,  23,  29). 

Devours :  God  punishes  the  inflicters  of  hurts  upon  his  two  wit- 
nesses (Luke  x.  16). 

" They  shall  be  devoured  as  stubble  fully  dry"  (Nah.  i.  10). 

Enemies:  of  God  (Jas.  iv.  4),  of  the  cross  (Phil.  iii.  18).  Children 
of  the  Devil  (John  viii.  44;  1  John  iii.  8,  10). 

In  this  -way:  by  fire. 

Necessary:  by  the  will  of  God.  "With  the  froward,  thou  wilt 
show  thyself  froward  "  (Ps.  xviii.  26). 


ST.  JOHN  THE  DIVINE.  173 

6.  These  have  authority  to  shut  the  heaven,  that  the  rain 
wet  not  the  earth,  in  the  da}'s  of  their  prophecy,  and  the}- 
have  authority  over  the  waters  to  turn  them  into  blood,  even 
to  smite  the  earth  with  every  kind  of  plague,  as  often  as  the}' 
will. 

Authority :  the  power  God  gives  the  two  witnesses. 

1.  Shut  heaven:  God  grants  his  two  witnesses  the  same  power  he 
gave  the  prophet  Elijah  (1  Kings  xvii.  1;  Jas.  v.  17).  This  prophet 
punished,  by  God's  appointment,  the  Israelites  with  famine.  With 
some  form  of  curse,  God  still  punishes  the  despisers  of  his  Church  and 
gospel. 

Days  of  their  prophecy:  in  the  same  sense  as  "prophesy"  (verse 
3) ;  in  the  time  of  their  utterance  of  reproofs  and  warnings. 

2.  Turn  waters  into  blood :  turn  blessings  into  curses  (Exod.  iv. 
9,  vii.  17-20;  2  Cor.  ii.  16). 

3.  Smite  the  earth:  mankind  (Gen.  vii.  11). 
Every  kind  of  plague :  Deut.  xxviii.  15,  etc. 

As  they  will:  the  two  witnesses  are  God's  representatives  and 
agents.  Under  his  guidance,  their  will  is  his  will.  He  adapts  his 
punishments  to  the  nature  of  the  sin. 

7.  And  when  the}7  shall  make  effectual  their  testimony,  the 
wild  beast  ascending  from  the  bottomless  pit  shall  make  war 
with  them,  and  shall  overcome  them  and  kill  them. 

Shall  make  effectual:  for  justification  of  this  translation,  see 
x.  7. 

The  deadly  wound  this  wild  beast  receives  (xiii.  3,  14)  is  the  effect 
of  the  testimony  of  the  two  witnesses. 

The  wild  beast:  bis  appearance  is  here  prophetically  announced. 
He  does  not  actually  appear  till  xiii.  1.  Strictly,  the  wild  beast,  be- 
cause (Acts  xi.  6)  distinguished  from  a  "four-footed  beast,"  a  tame, 
domesticated  beast. 

The  word  is  here  in  the  Apocalypse  for  the  first  time.  Not  to  be 
confounded  with  "another  beast,"  the  lamb-dragon  (xiii.  11). 

The  article,  the  wild  beast  (Rev.  xi.  7),  does  not  refer  this  beast  to 
"fourth  beast"  (Dan.  vii.  19). 

In  Rev.  xi.  7,  the  article  "  the  "  is  required  by  the  participial  adjunct 
"ascending  from  the  abyss."  This  participial  adjunct  is  in  effect 
an  attributive  adjective,  to  which  the  article  belongs,  and  forms  this 
phrase:  The  ascending  (from  the  abyss)  wild  beast.  Instances  of 
this  usage  are  "The  coming  king"  (Luke  xix.  38);  "The  walking 
men"  (Mark  viii.  24). 


174  THE  REVELATION   OF 

The  article  (Rev.  xi.  7)  is  restrictive.  The  particular  wild  beast  is 
distinguished  from  other  wild  beasts,  by  the  words  connected  with  it, 
"  ascending,  from  the  abyss."  Here  the  limiting  expression,  "  ascend- 
ing—  from  the  abyss"  (attributive)  unites  with  the  one  limited  sub- 
ject (wild  beast),  and  forms  one  complex  idea;  namely,  the  ascending 
(from  the  abyss)  beast. 

In  this  view,  the  article  (Rev.  xi.  7)  has  its  generic  use,  which  in- 
cludes the  instances  where  a  single  object  (the  wild  beast)  forms  a 
class  by  itself.  There  is  no  other  such  wild  beast  as  this  (Rev. 
xi.  7). 

Who  is  the  ascending  (from  the  abyss)  wild  beast? 

Wild  beast  is  the  Bible-symbol  of  a  kingdom.  "  These  great  beasts, 
which  are  four,  are  four  kings"  (Dan.  vii.  17).  "The  fourth  beast 
shall  be  the  fourth  kingdom"  (v.  23).  &  kingdom,  then,  is  intended 
by  the  wild  beast  (Rev.  xi.  7),  the  Pagan  kingdom  (empire)  of  Rome. 
See  xiii.  i. 

To  make  war:  this  phrase  in  the  New  Testament  only,  Rev.  xi. 
7,  xiii.  7,  xix.  19);  often  in  the  Septuagint.  The  phrase  is  stronger 
than  the  simple  word  to  war,  which  merely  indicates  the  fact  of  war; 
while  to  make  war  implies  deliberation,  purpose,  preparation,  con- 
flict. 

With :  is  always  the  sense  of  the  Greek  proposition  with  "  to  war  " 
and  "  to  make  war,"  when  opposition  as  here  is  expressed.  The  oppo- 
sition is  from  the  preaching  of  the  two  witnesses.  The  wild  beast 
from  the  bottomless  pit  appears  prophetically  in  Rev.  xi.  7.  He  ap- 
pears actually  in  xiii.  1,  but  is  there  the  creation  and  agent  of  the 
dragon.  Because  he  and  the  dragon  are  agent  and  principal,  the  war- 
fare of  both  and  the  enemies  of  each  are  precisely  the  same.  In  con- 
sequence of  this  identity,  "the  two  witnesses"  (xi.  7)  and  "the 
remnant  of  the  woman's  seed  "  (xii.  17)  are  the  very  same  objects. 

These  identities  of  warfare  and  enemies  determine  that  the  peri- 
ods of  the  time  when  "the  two  witnesses"  are  overcome  and  killed, 
and  "the  remnant  of  the  woman's  seed"  is  warred  with  by  the 
dragon,  are  also  identical. 

The  two  witnesses,  as  the  representatives  of  the  worship  of  the 
Church  of  Christ  and  of  its  worshippers,  begin  their  symbolical  life 
with  the  very  beginning  of  the  gospel  itself.  The  remnant  of  the 
woman's  seed  also  has  a  beginning  equally  early. 

These  identities  of  warfare  and  enemies  likewise  determine  the 
period  of  time  when  the  wild  beast  from  the  sea  and  from  the  bottom- 
less pit  receives  his  deadly  wound  and  his  partial  healing.  The  time 
is  identical  with  the  time  of  the  two  witnesses  and  of  the  remnant 
of  the  woman's  seed. 

The  exegetical  facts  now  before  us  respecting  the  wounding  and 


ST.  JOHN   THE  DIVINE.  175 

healing  of  the  first  wild  beast  the  dragon  creates  and  employs,  do 
not  authorize  the  explanation  that  the  sword-stroke  of  the  first  wild 
beast,  and  the  cicatrization  of  the  gash,  have  their  realization  in  the 
decline  of  the  Pagan  Roman  empire,  and  in  its  revival  in  papal  Rome. 
The  numerical  difficulties  inhering  in  this  venerable  explanation,  it 
is  neither  the  ability  nor  the  duty  of  the  Greek  exegesis  of  the  Apoc- 
alypse to  explain:  the  attempt  is  entirely  outside  of  her  legitimate 
province. 

War:  the  verbs  "make  war,"  "  conquer,"  "kill,"  are  in  the  New 
Testament  used  both  in  a  material  and  in  a  spiritual  sense. 

11  Make  war"  has  a  material  sense,  Luke  xiv.  31;  the  sense  is  spir- 
itual, Rev.  xix.  19. 

"Conquer"  is  material,  Luke  xi.  22;  is  spiritual,  Rev.  xii.  11,  xv.  2. 

"  Kill"  inflicts  bodily  death,  Rev.  ii.  13;  spiritual,  Rev.  ii.  23,  16. 

The  twofold  meanings  of  these  verbs  create  this  fact.  The  war- 
fare, the  defeats,  and  the  deaths,  which  "the  two  witnesses,"  the  rep- , 
resentatives  of  the  true  Church,  suffer  from  the  wild  beast,  —  the 
representative  of  the  false  Church,  —are  also  both  material  and  spir- 
itual. The  injuries  inflicted  by  the  wild  beast  (Rev.  xi.  7)  are  pro- 
phetic. There  are  historical  fulfilments  of  these  prophecies  which 
irrefutably  ascribe  these  twofold  injuries  exclusively  to  the  Church 
of  Rome.     (See  xiii.  15). 

THE  LIFE   AND  DEATH  OF  THE   TWO  WITNESSES. 

Success  is  figurative  life;  failure  is  figurative  death.  Figurative 
life  and  figurative  death  may  be  contemporaneous. 

The  Figurative  Life  of  the  Two  Witnesses. 

1.  As  heralds  of  Christ's  revealed  truth,  and  as  his  reprovers  of 
all  human  sin,  the  "two  witnesses"  are  ever  living  in  a  ministerial 
succession,  where,  while  individuals  die,  the  succession  itself  con- 
tinues with  a  deathless  life. 

2.  The  "two  witnesses"  are  also  ever  living,  as  the  conservators 
and  expositors  of  the  books  of  the  Old  and  New  Testaments.  The 
duties  and  prohibitions  contained  in  these  divine  records,  the  "two 
witnesses,"  as  ministers  of  the  gospel,  are  ever  applying  to  the  lives 
and  consciences  of  their  hearers. 

3.  The  "two  witnesses,"  as  gospel  ministers,  also  live  incessantly 
in  the  Christian  creeds,  sacraments,  ritual,  and  canons.  Living 
this  diversified  life,  they  are  not  only  teachers  and  advisers,  but  often- 
times judges  and  administrators.  The  rubrics  of  the  Prayer-book, 
and  the  canons  of  the  Church,  embody  injunctions  and  denials,  of 
which  ministers  are,  by  their  sacred  office,  the  sole  exponents  and 
administrators. 


176  THE  REVELATION   OF 

When  their  instructions,  acts  of  discipline,  and  their  own  Christian 
example  are  effectual  and  edifying,  they  have  their  figurative  and 
official  life. 

The  Figurative  Death  of  the  Two  Witnesses. 

The  death  of  the  two  witnesses  is  as  varied  as  are  the  ingenuity 
and  perverseness  of  human  nature. 

A  few  specifications  may  be  instructive  and  admonitory. 

When  their  apostolic  ministry  is  rejected;  the  books  of  the  Old 
and  New  Testaments  are  denied  a  divine  original,  pronounced  forge- 
ries, superseded  by  Church  traditions,  displaced  by  human  dogmas, 
exchanged  for  false  philosophies ;  the  Christian  creeds  are  neglected ; 
the  Christian  sacraments  are  discarded ;  the  Christian  ritual  is  aban- 
doned; the  Christian  catechism  enjoining  temperance  and  chastity 
''for  every  male  child"  as  well  as  "for  every  female,"  and  the 
Christian  canons  defining  consanguinity  and  restraining  divorce,  are 
disobeyed,  —  then  the  two  witnesses  themselves  die,  because  their 
crushed  hopes  and  their  disappointed  desires  die,  because  ruined 
souls  die  to  all  hope  of  holiness  and  bliss,  and  because  Christ  himself 
dies  by  a  new  crucifixion  in  the  failure  of  his  own"  means  of  grace  " 
and  salvation. 

8.  And  so  each  of  their  dead  bodies  lies  on  the  broad  wa}T 
of  the  great  cit}-,  which  is  called,  spiritually,  Sodom  and 
Egypt,  where  also  their  Lord  is  crucified. 

The  imagery  of  this  verse  assumes, — 

(a)  The  actual  death  of  the  two  witnesses,  and  of  the  persons  they 
represent.  "I  will  bring  a  sword  upon  you.  I  will  cast  down  your 
slain  before  your  idols.  I  will  lay  the  dead  carcasses  of  the  children 
of  Israel  before  their  idols  "  (Ezek.  vi.  3-5). 

(b)  The  contempt  with  which  the  two  dead  witnesses  are  treated. 
"  They  shall  not  be  lamented,  neither  shall  they  be  buried  ;  they  shall 
be  as  dung  upon  the  face  of  the  earth"  (Jer.  xvi.  4). 

These  prophetic  symbols,  describing  the  actual  death  and  profound 
contempt  of  the  two  witnesses,  were  strictly  fulfilled  in  the  murders 
and  burnings  inflicted  in  the  middle  and  more  recent  ages  by  the 
Church  of  Rome. 

The  broad  way :  in  ancient  Rome,  on  the  east  bank  of  the  Tiber, 
was  a  street  of  this  name,  Via  Lata,  extending  from  the  Capitol  to 
the  north-west  angle  of  the  city. 

The  carcasses  of  the  two  witnesses  are  laid  on  the  principal  street, 
that  they  may  be  seen  and  mocked  by  the  passing  crowds.  "  All  that, 
pass  by  clap  their  hands  at  thee,  they  hiss  and  wag  their  head.     They 


ST.   JOHN   THE  DIVINE.  Ill 

open  their  mouth  at  thee;  they  hiss  and,  gnash  their  teeth"  (Lam.  ii. 
15,  16). 

The  great  city :  Jerusalem  material  is  never  so  called  in  the  Bible. 
The  term  is  only,  elsewhere,  Rev.  xvi.  19,  xvii.  5,  18,  xviii.  2,  10,  16, 
18,  19,  21,  where  Babylon,  the  "  harlot  woman,"  the  apostate  Church, 
is  meant;  and  xxi.  10,  where  "the  holy  Jerusalem,  descending  out  of 
heaven  from  God,"  the  Church  in  post-resurrection  glory,  is  intended. 

Spiritually :  only  here,  and  1  Cor.  ii.  14,  where  the  word  is  defined 
by  the  phrase,  "  by  the  Spirit."  "  Is  called  spiritually,"  means,  there- 
fore, is  called,  is  named,  by  the  Holy  Spirit,  who  shows  St.  John  the 
visions  in  the  Apocalypse,  and  explains  to  him  their  meaning. 

Sodom  and  Egypt:  Sodom.  Were  Jerusalem  intended,  the 
phrase  would  be  "Sodom  and  Gomorrah"  (Isa.  i.  10).  As  this  is  not 
here  the  phrase,  by  Sodom  the  harlot  Babylon  is  meant  (xvii.  i.  5). 
Sodom  literal  was  characterized  by  fornication.  Here  (xi.  8)  the 
fornication  is  spiritual;  that  is,  unfaithfulness  to  Christ,  the  husband 
of  his  Church  (Eph.  v.  23).  "  Babylon,  the  great  city,  made  all  nations 
drink  of  the  wine  of  the  wrath  of  her  fornication"  (Rev.  xiv.  8). 

Egypt:  is  characterized  by  plenty  (Acts  vii.  12),  by  wealth  (Heb. 
xi.  26).  The  possession  of  riches  creates  spiritual  pride  (Rev.  iii.  17). 
This  is  one  of  the  sins  of  the  harlot  Babylon:  "She  glorified  herself. 
She  saith  in  her  heart,  I  sit  a  queen  "  (Rev.  xviii.  7). 

The  name  Sodom,  a  burning,  prefigures  the  nature  of  her  destruc- 
tion: "  She  shall  be  utterly  burned  with  fire.  The  kings  of  the  earth 
shall  see  the  smoke  of  her  burning  "  (xviii.  8,  9). 

Where  also  our  Lord  is  crucified:  the  word  "crucified"  also 
shows  that  the  crucifixion  is  a  sin  in  addition  to  the  sins  of  spiritual 
fornication  and  spiritual  pride. 

The  fact  that  the  crucifixion  is  an  addition  to  spiritual  sins  intro- 
duces and  establishes  three  other  facts :  — 

(a)  The  crucifixion  is  spiritual,  as  in  Heb.  vi.  6. 

(b)  The  crucifixion  is  committed  at  the  present  time,  since  the  cruci- 
fixion (Heb.  vi.  6)  is  described  by  a  present  participle. 

(c)  Is  crucified,  is  the  Greek  aorist  of  habitude,  the  equivalent  of 
our  present  tense :  is  crucified  continually. 

The  nature  of  this  crucifixion  is  described  Heb.  x.  29,  where,  as 
here,  the  Greek  aorists  have  the  force  of  present  tenses. 

For  the  fact  that  our  Lord  is  crucified  by  Babylon,  see  Rev.  xvii.  6; 
Matt.  xxv.  40.     He  is  crucified  in  the  death  of  his  martyrs. 

Their  Lord :  this  appellation  only  here  in  the  Apocalypse.  The 
Lord  of  the  two  witnesses;  the  "Lord  Jesus"  (xxii.  20),  who  made 
them  witnesses,  and  commissioned  them  to  testify  in  his  name. 

The  crucifixion  of  their  Lord  is  a  greater  outrage  than  the  murder 
of  his  witnesses. 


178  THE  REVELATION   OF 

The  Church  of  Rome  now  crucifies  the  Lord  Jesus  by  every  dogma 
of  hers  which  detracts  from  his  offices  of  Redeemer,  Mediator,  and 
Intercessor. 

9.  And  certain  men  of  the  peoples  and  tribes  and  tongues 
and  nations  joyfully  behold  their  dead  bodies  three  days  and 
a  half,  and  will  not  suffer  their  dead  bodies  to  be  laid  in  a 
sepulchre. 

Certain  men  of  the  peoples:  a  mob,  composed  of  all  nations 
and  classes  of  people. 

Joyfully  behold :  contemplate  with  exultiDg  delight  the  spectacle 
of  the  exposed  carcasses. 

Three  days  and  a  half:  the  time  the  two  witnesses  remained 
dead  (verse  11).  The  half  of  a  week,  a  short  period.  The  exultation 
and  mockery  of  the  motley  crowd  will  be  very  brief.  The  dead  wit- 
nesses will  soon  live  again.  The  blood  of  the  martyrs  is  the  seed  of 
the  Church. 

"Will  not  suffer:  the  mob  would  leave  the  lifeless  and  derided 
witnesses  to  be  devoured  by  prowling  birds  and  the  wild  dogs  of  the 
city. 

Dead  bodies :  the  words  are  repeated,  to  mark  the  inhumanity  of 
forbidding  interment. 

Laid:  a  burial-word  (Matt,  xxvii.  60). 

Sepulchre:  of  stone  (Luke  xxiii.  53).  The  Jews  did  not  bury 
"in  graves"  (English  Version).  St.  Paul  does  not  teach  immersion 
in  Rom.  vi.  4:  "  We  are  buried  with  Christ  by  baptism."  Christ  was 
not  buried  in  a  grave,  but  "laid  in  a  tomb  hewn  out  in  the  rock." 
(Matt,  xxvii.  60). 

10.  Also,  all  the  inhabitants  of  the  earth  rejoice  over  them, 
and  make  themselves  merry.  They  will  also  send  gifts  to 
each  other,  because  these  two  prophets  torment  all  the  in- 
habitants of  the  earth. 

Also :  the  joy  of  the  city-mob  spreads  widely,  and  seizes  all  the 
inhabitants  of  the  earth. 

Torment :  cause  the  wicked  world  to  be  tormented  by  the  inflic- 
tions of  God's  punitive  judgments,  mentioned  inverses  5  and  6  of  this 
chapter. 

"Whereas,  men  have  lived  dissolutely  and  unrighteously,  thou 
hast  tormented  them  with  their  own  abominations"  (Wis.  Sol.  xii.  23). 

The  torments  of  the  inhabitants  of  the  earth  are  retributive.    They 


ST.   JOHN   THE  DIVINE.  179 

are  illustrated  by  this  prayer  against  Antioclrus  Epiphanes:  "  Think 
not  that  our  nation  is  forsaken  of  God ;  abide  a  while,  and  behold  his 
great  power,  how  he  will  torment  thee"  (2  Mace.  vii.  16,  17);  and  by 
this  answer  to  the  prayer,  "The  Lord  Almighty,  the  God  of  Israel, 
smote  the  king  with  sore  torments ;  and  most  justly:  for  he  had  tor- 
mented other  men"  (ix.  5,  6). 

Rejoice:  "  the  carnal  mind  is  enmity  against  God"  (Rom.  viii.  7). 
All  nations  hate  Christ's  messengers  (Matt.  xxiv.  9).  "Men  love 
darkness  rather  than  light,  because  their  deeds  are  evil.  Every  one 
that  doeth  evil  hateth  the  light "  (John  iii.  19,  20).  For  these  reasons, 
when  Christ's  messengers — represented  by  the  two  witnesses  —  are 
killed,  "all  nations"  rejoice. 

Send  gifts:  marks  of  excessive  joy.  Feasting  is  implied.  "The 
Jews  made  days  of  feasting  and  joy,  and  sent  portions  one  to  another" 
(Esth.  ix.  22). 

Prophets:  in  the  same  sense  as  prophesy  (verse  3),  teachers  and 
reprovers. 

Historical  Illustration. 

In  1572,  the  massacre  of  St.  Bartholomew's  Day  was  the  subject  of 
boasting  throughout  Roman  Christendom.  At  Rome,  pope,  cardinals, 
and  bishops  went  mad  with  joy  over  the  intelligence.  The  messenger 
who  brought  the  news  from  Paris  was  rewarded  with  a  gift  of  a  thou- 
sand crowns.  The  cannon  of  St.  Angelo  thundered  a  grateful  salute; 
the  bells  rang  from  every  steeple;  bonfires  turned  night  into  day. 
The  Pope,  Gregory  XIII. ,  attended  by  cardinals  and  lesser  dignitaries, 
went  in  procession  to  the  Church  of  St.  Louis,  and  joined  in  a  Te 
Deum  of  ecstatic  praise.  As  they  entered,  they  read,  over  the  portals 
of  the  church,  the  words,  Angelo  Persussore  Divinitus  Immisso;  that 
is,  the  avenging  angel  is  divinely  sent,  —  a  blasphemous  application 
of  Isa.  xxxvii.  36,  "  The  angel  of  the  Lord  smote,  in  the  camp  of 
the  Assyrians,  one  hundred  and  eighty-five  thousand;  and  in  the 
morning  they  were  all  dead  corpses,"  to  King  Charles  IX.  of  France, 
by  whom  the  great  slaughter  of  St.  Bartholomew's  Day  was  effected 
("Edinburgh  Review,"  vol.  xliv.,  1826;  "Massacre  of  St.  Bartholo- 
mew," by  Henry  White.     London  :  Murray,  1868). 

Our  Lord  assures  us  that  he  shows  his  Church  the  prophetic  visions 
of  the  Apocalypse,  to  reveal  her  future  history  (Rev.  i.  1,  19,  iv.  1). 
Civil  history  records  the  fulfilment  of  Apocalyptic  prophecy.  The 
voice  of  history,  when  once  uttered,  can  never  be  silenced.  Prophet- 
ical and  historical  coincidences  are  not  accidents.  They  are  the  crea- 
tions of  God's  superintending  Providence.  The  world,  in  its  progress, 
is  not  controlled  by  chance.  The  light  God's  providences  disclose,  we 
may  safely  follow.  Historical  light  is  the  beacon-fire  God  kindles  and 
keeps  burning  on  the  hilltops  of  the  passing  centuries.     Because  God 


180  THE  REVELATION  OF 

creates  and  maintains  these  inextinguishable  fires,  they  are  not  phan- 
toms. The  lights  of  history  are  God's  illuminations  for  our  sure 
guidance. 

11.  And  after  three  days  and  a  half,  the  Spirit  of  life  from 
God  comes  into  them,  and  rests  upon  them,  and  they  stand 
upon  their  feet ;  and  great  terror  falls  upon  the  wondering 
spectators. 

Nothing  divine  can  die. 

The  Spirit  of  life :  this  phrase  in  the  New  Testament,  only  Rom. 
viii.  2.  The  Holy  Spirit  giving  life,  "quickeneth"  (John  vi.  63, 
where  "the  Spirit"  is  the  Holy  Spirit,  as  the  Nicene  Creed  rightly 
judges).  Whenever  our  Lord  calls  a  person  of  the  Trinity  "  the 
Spirit,"  he  in  every  instance  means  the  Holy  Spirit,  the  Third  Person. 

Comes  into  them:  this  expression  is  evidently  taken  from  the 
prophet  Ezekiel's  description  of  the  resurrection  of  the  "  dry  bones ; " 
"the  breath  [spirit]  came  into  them"  (xxxvii.  10). 

Rests  upon  them:  this  addition  to  the  English  Version  is  re- 
quired by  the  Greek. 

The  Holy  Spirit  both  enters  the  two  witnesses,  and  rests  upon 
them  continually. 

Stand  upon  their  feet :  language  taken  from  Ezekiel's  vision  of 
the  "dry  bones"  (xxxvii.  10).  Standing  on  the  feet  is  restoration  to 
full  life,  and  to  perfect  health  and  strength  (Acts  xiv.  10,  xxvi.  16). 

Fear :  panic-fear,  terror,  outward  show  of  fear.  Divine  manifesta- 
tions awaken  fear  (Matt.  xvii.  6,  xxvii.  54). 

12.  And  the  two  witnesses  hear  a  loud  voice  from  heaven, 
saying,  Come  up  hither.  And  they  go  up  to  heaven  in  the 
cloud.  And  yet  their  enemies  merely  behold  them  with 
wonder. 

Come  up  hither:  exaltation  to  heaven  describes  symbolically  the 
highest  prosperity.  "Thou,  Capernaum,  art  exalted  unto  heaven" 
(Matt.  xi.  23).  "  Sit  together  in  heavenly  places  "  (Eph.  ii.  6).  "  The 
man  thought  he  could  reach  the  stars  of  heaven  "  (2  Mace.  ix.  10). 
Ccesar  in  ccelumfertur  (Cicero,  Phil.  iv.  3,  6). 

The  cloud:  a  cloud  may  be  implied  with  the  voice  from  heaven, 
in  the  first  clause  of  this  verse,  "a  voice  out  of  the  cloud"  (Matt, 
xvii.  5). 

THE   RESURRECTION   OF  THE  TWO   WITNESSES. 

"There  is  hope  of  a  tree,  if  it  be  cut  down,  that  it  will  sprout 
again"  (Job  xiv.  7).     "The  tree  of  life  in  the  garden  of  Eden" 


ST.   JOHN   THE  DIVINE.  181 

never  dies.  "Because  I  live,  ye  shall  live  also"  (John  xiv.  19). 
Christ  imparts  his  own  immortality  to  his  Church,  and  thus  secures 
its  endless  perpetuity  and  universal  prevalence.  Because  Christ  lives 
in  his  Church,  its  battlefields,  although  for  a  season  covered  with 
bleaching  skeletons,  are  soon  thronged  with  revived  armies,  ready 
and  strong  to  renew  the  conquering  fight. 

Thus  animated  and  sustained,  the  Church  cannot  die.  Its  seeming 
death  is  another  life.  It  is  victor  over  all  assaults.  Spear-thrusts 
cannot  kill  its  vitality.  Exploding  cannon  cannot  hit  its  impalpable 
deathlessness.  Fires  cannot  stop  its  revivification.  Its  scattered 
ashes  are  the  live  germs  of  new  forests,  in  themselves  self-perpetu- 
ating, and  the  sprouting  pledges  of  larger  harvests,  possessing  the 
deathless  principle  of  indefinite  reproduction. 

Historical  Illustrations. 

1.  The  Romish  Inquisition  did  not,  in  the  thirteenth  century, 
exterminate  the  Albigenses.  A  remnant  fled  to  Bosnia,  near  the 
Adriatic  Sea.  Their  descendants  are  a  part  of  its  present  Christian 
population. 

2.  The  Waldenses  were  not  converted  to  Romanism  by  the  sword, 
in  the  sixteenth  century.  Large  numbers  remained  faithful  to  their 
primitive  faith.  The  present  government  of  Italy  grants  them  reli- 
gious freedom. 

3.  The  horrors  of  St.  Bartholomew's  Day  did  not  destroy  Protest- 
antism in  France.  At  the  present  time  there  are  one  hundred  and 
fifty  consistories  of  the  reformers.  The  Central  Council  of  the  Re- 
formed Churches  holds  its  sittings  in  Paris,  the  very  city  where  the 
butcheries  of  St.  Bartholomew's  Day  began  their  devastations. 

4.  Bishops  Latimer  and  Ridley  were,  by  order  of  Queen  Mary, 
burned  at  the  stake  in  the  city  of  Oxford,  A.D.  1555.  As  they  were 
burning,  Latimer  said  to  Ridley,  "We  are  kindling  to-day  a  flame  in 
England  which  will  never  go  out." 

In  the  largest  measure  has  the  prediction  been  realized.  Only  three 
years  after  its  utterance,  the  Protestant  Queen  Elizabeth  succeeded 
the  Romish  Mary.  With  the  reign  of  Elizabeth,  the  great  glory  of 
England,  both  in  Church  and  State,  began  its  unexampled  career. 

Then  the  number  of  the  bishops  of  the  Church  of  England  was 
not  twenty:  now  the  bishops  of  this  Protestant  Church,  in  all  its 
branches,  are  more  than  two  hundred,  and  are  found  on  every  con- 
tinent of  the  habitable  earth. 

Not  till  the  year  1784,  was  there  a  bishop  of  the  Protestant  Episco- 
pal Church  in  the  present  United  States  of  America.  The  principal 
cause  of  this  exclusion  was  State  legislation  against  this  Church, 
which  was  thus  virtually  dead.  In  1885  this  Church  has  seventy 
bishops. 


182  THE    REVELATION    OF 


And  yet :  the  enemies  of  the  two  witnesses  do  nothing  more  than 
behold  them  with  wonder.  They  are  satisfied  to  fear,  to  behold,  and 
to  wonder.  Although  not  simply  "one"  witness,  but  "two  wit- 
nesses," rise  from  the  dead,  the  affrighted  and  wondering  beholders 
do  "not  repent"  (Luke  xvi.  30,  31). 

"  Behold,  ye  despisers,  and  wonder,  and  perish"  (Acts  xiii.  41). 

13.  Also  in  that  hour  there  is  a  great  earthquake,  and  the 
tenth  part  of  the  city  falls,  and  in  the  earthquake  seven 
thousand  persons  are  killed ;  and  so  the  rest  are  affrighted, 
and  give  glory  to  the  God  of  heaven. 

Earthquake:  a  symbol  of  God's  indignation  (vi.  12,  viii.  5,  xi.  19, 
xvi.  18).  "The  earth  shook  and  trembled,  because  he  was  wroth" 
(Ps.  xviii.  7). 

The  indignities  offered  the  persons  of  the  "  two  witnesses"  greatly 
aggravate  the  condemning  and  inexpiable  accusations  symbolized  by 
"the  little  book"  in  the  angel's  hand  (Rev.  x.  2,  8-10). 

Like  the  persons  of  all  official  servants,  the  persons  of  the  two 
witnesses  are  sacred  in  the  eyes  of  the  law.  Indignities  to  witnesses 
are  indignities  to  the  judge,  to  the  court,  to  the  officers,  to  the  gov- 
ernment itself. 

History  illustrates  this  fact.  When  the  messengers  of  King  David 
to  Hanun,  King  of  Ammon,  were  by  him  "villanously  entreated" 
(caption  of  Bible  chapter),  David  avenged  the  insult  to  his  kingdom 
by  a  desolating  war  upon  the  Ammonites  (2  Sam.  x.  1-7,  14). 

When,  in  our  Lord's  parable  of  the  husbandmen,  they  killed  not 
only  the  servants  of  the  owner  of  the  vineyard,  but  also  his  son,  his 
treatment  of  the  murderers  is  justified  by  the  law  of  nations:  he 
"miserably  destroyed  those  wicked  men"  (Matt.  xxi.  41). 

The  conduct  of  King  David  and  of  the  owner  of  the  vineyard  shows 
how  lawless  and  past  forgiveness  are  the  multiplied  insults  heaped 
upon  "  the  two  witnesses." 

God's  punishments  surely  and  swiftly  follow. 

As  in  the  vision  of  the  prophet  Ezekiel,  the  symbolic  exhibition 
of  the  different  forms  of  idol-worship  by  the  Jews  (viii.  5,  10,  12,  14, 
16)  warrants  and  ushers  in  this  awful  decision  of  God,  "  Mine  eye 
shall  not  spare,  neither  will  I  have  pity"  (viii.  18);  so  the  symbolic 
treatment  of  "the  two  witnesses"  by  the  jeering  rabble  demands 
and  hastens  this  infliction  upon  the  murderers  and  abusers  of  his 
special  servants  and  representatives.  Also  in  that  hour  there  is  a 
great  earthquake  (xi.  13). 

The  city:  mentioned  in  verse  8,  called  Sodom  and  Egypt,  "the 
harlot  Babylon." 


ST.   JOHN    THE   DIVINE.  183 

Names:  metonymy  for  persons  (iii.  4). 

Seven:  a  full  number.  Here,  definite  for  indefinite  (Lev.  xxvi. 
18;  Ps.  xii.  6;  Prov.  xxvi.  16).  The  "slain"  are  in  great  numbers, 
are  innumerable. 

The  harlot  city  killed  the  two  witnesses:  now  her  own  citizens 
are  killed  in  countless  numbers.  God  avenges  the  blood  of  his 
servants  (Dent,  xxxii.  43.) 

Historical  Illustration. 

In  1572  the  Church  of  Rome  massacred  in  France  at  least  thirty 
thousand  Protestants.  At  this  very  time  there  were,  in  Japan,  two 
hundred  thousand  converts  to  Romanism.  In  1587,  on\y  fifteen  years 
after  the  massacre  of  St.  Bartholomew's  Day,  the  Emperor  of  Japan 
began  to  persecute  his  subjects  who  adhered  to  the  Church  of  Rome. 
All  historians  pronounce  this  the  direst  persecution  the  world  has 
ever  seen.  The  persecution  ceased  only  with  the  extermination  of 
Christianity.  The  Japanese  government  required  universal  return  to 
paganism,  on  pain  of  death.  The  decree  was  rigorously  enforced. 
All  the  Japanese  Christians  either  renounced  their  religion,  or  were 
put  to  death. 

Are  we  mistaken  when  we  see  in  this  unparalleled  persecution  the 
retributive  hand  of  God,  fulfilling  his  own  prediction?  "There  is  a 
great  earthquake,  and  the  tenth  part  of  the  city  falls,  and  in  the 
earthquake  are  killed  seven  thousand"  (xi.  13). 

The  rest  are  affrighted,  and  give  glory  to  the  God  of  heaven. 

The  rest:  of  the  inhabitants  of  the  city,  the  citizens  who  are  not 
killed. 

Give  glory:  become  God's  true  worshippers.  His  judgments 
prove  instruments  of  mercy  and  salvation. 

Has  the  Church  of  Rome  renounced  in  conviction  and  purpose  her 
persecuting  policy  ?  Is  she,  through  God's  transforming  grace,  return- 
ing to  primitive  and  original  Christianity?  The  last  clause  of  this 
verse  13  contains  the  promise,  "  All  things  are  possible  with  God." 

14.  The  second  woe  is  past.  Behold,  the  third  woe  com- 
eth  quickly. 

In  viii.  13,  three  woes  are  predicted.     Three  is  a,  full  number. 
The  three  woes  are  all  the  woes  with  which  God  will  afflict  this 
world. 

1.  The  first  woe  is  the  plague  of  locusts  (ix.  1-11).  "One  woe  is 
past"  (verse  12),  — the  infliction  of  the  fifth  trumpet. 

2.  The  second  woe  is  the  infliction  of  the  sixth  trumpet  (ix.  13- 
xi.  13).     "  The  second  woe  is  past"  (xi.  14). 


184  THE  REVELATION   OF 

3.  The  third  woe  is  the  infliction  of  the  seventh  trumpet  (xi.  15- 
xiv.  20),  and  includes  the  seven  censers  (xv.  1-xvi.  20).  Chapters 
xvii.-xx.  6  are  amplifications  of  the  seventh  censer  (xvi.  17-21). 

Swiftly:  denotes  certainty  (2  Pet.  ii.  1;  1  Thess.  v.  3). 

THE   SEVENTH  TRUMPET    (Verses  15-19). 

The  preceding  trumpets  repeat  themselves.  Trumpets 
four,  five,  and  six  are  repetitions  of  trumpets  one,  two,  and 
three.  The  seventh  trumpet  is  the  outgrowth  of  the  pre- 
ceding six,  and  the  herald  of  the  six  censers. 

The  seventh  trumpet  introduces  the  third  and  last  woe. 
The  seventh  trumpet  is  thus  a  war  trumpet  (Num.  x.  9), 
and  a  trumpet  of  judgment  and  warning  (Joel  ii.  1). 

The  seventh  trumpet  is  here  also  a  trumpet  of  victory 
(Num.  x.  10).  •  The  seventh  trumpet  is  followed  by  "great 
voices  in  heaven,"  announcing  prophetically  the  victory  of 
the  kingdom  of  Christ  over  all  its  enemies. 

Trumpets  of  triumph  were  blown  at  the  dedication  of  Solo- 
mon's temple  (2  Chron.  v.  12,  13)  ;  also  when  the  founda- 
tion of  the  second  temple  was  laid  (Ezra  iii.  10). 

We  have  already  seen,  in  the  Apocalypse,  judgments  pre- 
ceded by  symbols  and  proclamations  of  victory. 

1.  The  white  horse  of  victory  precedes  the  red,  black,  and 
pale  horses  of  war,  famine,  and  pestilence  (vi.  2-8). 

2.  The  sealing  of  the  one  hundred  and  foily-four  thousand 
precedes  the  judgments  announced  b}r  the  six  trumpets  upon 
the  heathen  wrorld  (vii.-ix.  21). 

3.  The  measurement  of  the  temple  of  God,  the  repetition 
of  the  sealing,  precedes  the  judgments  denounced  against  the 
apostate  Church  for  its-  treatment  of  "the  two  witnesses," 
the  representatives  of  the  true  Church  (xi.  1-13). 

By  these  several  symbols  of  triumph,  Christ  designs  to 
strengthen  the  faith  and  animate  the  courage  of  his  Church 
in  its  incessant  and  varied  conflicts  with  sin,  the  world  and 
the  Devil.  In  worldly  battles,  victory  is  never  certain. 
Before  every  battle  truly  Christian,  Christ,  by  all  the  sym- 
bols of  victoiy  he  shows  us,  proclaims  our  duty  and  heralds 


ST.   JO IIX   THE    DIVINE.  185 

our  success.     "Fight  you  must;  suffer  you  must;  but  tri- 
umph is  the  fixed  result  by  my  promise  and  help." 

Encouragement,  accordingly,  is  the  loud  note  of  the  great 
voices  from  heaven  we  now  hear. 


15.  Also  the  seventh  angel  sounds.  And  there  are  great 
voices  in  heaven,  saying,  The  kingdom  over  the  world  is 
become  our  Lord's  ;  also  his  Christ's,  and  he  shall  reign  for- 
ever and  ever. 

Voices:  that  is,  speakers,  —  part  for  the  whole.  Thus  "ears" 
(Ps.  xl.  6),  "eyes"  (Luke  x.  23),  "feet"  (Rom.  x.  15),  for  persons. 

The  kingdom:  predicted  (Dan.  vii.  14,  27). 

The  world:  the  inhabited  world. 

Our  Lord:  God  the  Father  (xix.  1). 

His  Christ:  the  kingdom  has  also  become  his  Messiah's  (Ps. 
ii.  2). 

He  shall  reign:  namely,  our  Lord,  God  the  Father  (xix.  6). 

16.  And  the  twenty-four  elders,  who  before  God  are  sit- 
ting upon  their  thrones,  fall  upon  their  faces  and  worship 
God. 

The  twenty-four  elders  who  appear  in  iv.  4,  10,  v.  8,  14,  vii.  11, 
appear  again.  They  are  the  representatives  of  the  Church  of  God 
in  both  its  forms,  —  the  Jewish  and  the  Christian. 

Fall  and  -worship:  two  different  acts. 

Worship:  in  the  Apocalypse,  the  object  worshipped  is  either 
really  divine,  or  regarded  as  deserving  honor  as  though  divine. 

The  elders  now  thank  and  praise  God  for  his  unlimited  victory. 

17.  Saying,  We  thank  thee,  Lord  God  Almighty,  who  art, 
and  who  wast,  because  thou  hast  taken  thy  great  power,  and 
art  reigning. 

This  verse  contains  the  eucharistic  language  of  the  elders. 
Art  reigning:  the  reign  of  God  resulting  from  his  victories. 

18.  And  so  the  Gentiles  are  angry,  and  th}T  wrath  is 
come,  and  the  time  promised  the  dead  to  be  avenged,  even 
to  give  the  recompense  due  thy  servants,  the  prophets  and 
the  saints,  and  the  worshippers  of  thy  name,  small  and  great, 
and  to  destroy  the  destroyers  of  the  earth. 


18G  THE   REVELATION   OF 

Verse  17  is  a  thanksgiving.  Verse  18  is  a  series  of  petitions  for 
(a)  judgment,  (b)  recompense,  (c)  destruction.  Verse  19  contains  the 
symbolical  answers  to  these  petitions. 

In  vi.  10,  the  martyrs  pray  for  themselves.  In  xi.  18,  the  Church  of 
Christ,  by.  its  representatives,  the  twenty-four  elders,  prays  for  ven- 
geance upon  the  heathen  foes  of  the  same  martyred  saints.  In  xi. 
IS,  the  twenty-four  elders  pray  that  the  false  Christians  who  kill  the 
martyrs  may  be  punished. 

Thus  prayers  for  vengeance  introduce  two  series  of  punishments, 
—  the  series  symbolized  by  the  trumpets,  and  the  series  symbolized 
by  the  censers. 

And  so:  in  consequence  of  the  contents  of  verses  15,  16,  and  17. 

The  Gentiles  are  angry,  and  thy  wrath  is  come :  these  facts 
excite  and  create  the  petitions. 

The  Gentiles :  in  the  same  sense  as  in  verse  2  of  this  chapter  xi. ; 
namely,  false  Christians.  The  phrase  has  the  same  sense  in  xvi.  19, 
xix.  15. 

Angry:  the  word  is  in  the  Apocalypse  only  here  and  xii.  17,  where 
the  dragon  is  angry  with  the  woman,  who  represents  the  Church  of 
Christ.  Thus,  in  each  instance,  the  anger  has  for  its  object  the  true 
Church. 

Thy  -wrath :  the  execution  of  thy  wrath.  The  same  sense  in 
vi.  17. 

THE   THEEE   PETITIONS. 

1.  For  judgment.  The  time  promised  the  dead  martyrs  in  vi.  9, 
10,  and  11 ;  the  vision  of  the  fifth  scroll.  There  God  promises  the 
martyred  dead  a  time  of  vengeance.  The  twenty-four  elders,  in  their 
first  petition  (xi.  18),  plead  the  promise  in  vi.  9-11,  where  "  judged  " 
(English  Version,  xi.  18)  means  avenged.  The  verb  has  the  sense  of 
vengeance  in  xviii.  20.     In  vi.  10,  "  judge  "  is  defined  by  "  avenge." 

The  vengeance  implored  in  the  first  petition  consists  of  two  divine 
manifestations,  —  recompense  and  destruction. 

2.  For  recompense.  Recompense  implied  in  vi.  11;  recompense 
expressed,  xviii.  12.  The  recompense  follows  the  temporary  rest  of 
these  martyrs. 

This  twofold  nature  of  the  vengeance  gives  the  Greek  conjunction 
before  "to  give  recompense,"  etc.,  the  meaning  of  even,  and  also 
renders  "thy  servants  .  .  .  small  and  great,"  explicative  of  the  dead 
in  the  first  petition. 

Thus  the  second  petition  entreats  recompense  for  the  dead  martyrs 
under  the  name  of  "servants,"  which  is  their  name  in  vi.  11;  "fel- 
\ow-servants,,,  a  name  here  in  xi.  18,  expanded  into  prophets,  saints, 
and  fearers  of  God's  name. 


ST.   JO  TIN   THE   DIVINE.  18' 


In  xix.  5  is  this  classification :  his  servants  and  his  fearers.  This 
classification  proves  that  prophets  and  saints  (xi.  18)  are  specifications 
of  servants,  requiring  the  explicative  "even." 

Prophets:  the  dead  martyrs  were  themselves  prophets.  They 
were  slain  on  account  of  the  word  of  God  they  proclaimed  [prophe- 
sied], and  on  account  of  the  testimony,  which  they  would  not  change 
(vi.  9). 

Saints:  the  dead  martyrs  are  often  elsewhere  called  saints  (v.  8, 

viii.  3,  4). 

Worshippers  of  thy  name :  in  Acts  xiii.  26,  the  worshippers  of 
God  are  distinguished  from  the  "children  of  the  stock  of  Abraham." 
The  "  worshippers  of  thy  name  "  in  xi.  18  are,  therefore,  Gentile  wor- 
shippers of  God. 

Fearers  of  God  are  his  worshippers.  "  Cornelius,  a  devout  man 
that  feared  God,  and  prayed  to  God  always"  (Acts  x.  2).  "Fear 
God,  and  worship  him"  (Rev.  xiv.  7). 

Small  and  great:  this  class  includes  both  "  thy  servants  and  thy 
worshippers."  This  inclusion  is  proved  by  "  all  ye  his  servants,  and 
ye  that  fear  him,  both  small  and  great"  (xix.  5). 

Small  and  great:  small  here  means  young;  great  means  old,— 
young  and  old,  children  and  adults. 

Among  children  who  were  martyrs  for  God,  we  must  include  the 
children  of  the  Albigenses,  Waldenses,  and  Huguenots.  Among  adult 
martyrs  must  be  forever  ranked  the  Christian  men  and  women  put 
to  death  by  the  Romish  Inquisition,  whatever  may  have  been  their 
nationality.  Their  innocent  blood  utters  an  incessant  cry  for  ven- 
geance. 

:>.  The  destroyers  of  the  earth. 

Their  methods  of  destruction,  as  described  by  the  Bible,  are,  — 

1.  Following  other  gods  (Judg.  ii.  19). 
Example  in  the  Church  of  Rome:  Mariolatry. 

2.  Forsaking  God  (Jer.  xv.  6). 

Instances  in  the  Church  of  Rome :  Its  doctrines,  which  are  addi- 
tions to  the  primitive  creeds. 

3.  Sinful  lives  (Ezek.  xx.  44).  "It  is  a  shame  even  to  speak  of 
those  things  which  are  done  of  them  in  secret"  (Eph.  v.  12). 

The  earth:  by  synecdoche,  for  the  inhabitants  of  the  earth,  sin- 
ful mankind  (Gen.  xi.  1;  Rev.  vi.  8,  xi.  6,  xiii.  3,  xix.  2). 

19.  And  so  the  sanctuary  of  God  which  is  in  heaven  is 
opened,  and  the  ark  of  his  covenant  shows  itself,  and  there 
are  lightnings  and  voices,  and  thunders,  and  an  earthquake, 
and  great  hail. 


188  THE  REVELATION    OF 

The  Three  Answers  to  the  three  petitions  (verse  18)  now  follow. 

First  Answer. 

1.  The  sanctuary  of  God  in  heaven  is  opened.  This  is  the  first 
time  this  sanctuary  is  opened  in  the  Apocalypse.  Over  the  mercy- 
seat  were  the  cherubim,  symbolizing  the  messengers  of  God's  judg- 
ments. The  sanctuary  is  now  opened  for  the  egress  of  his  avenging 
angels  (xiv.  15,  17,  xv.  5,  6).  The  first  petition  was  for  the  infliction 
of  judgments  (v.  18).  The  opening  of  tbe  sanctuary  is,  then,  the 
symbolic  answer  to  this  first  petition. 

Second  Answer. 

2.  The  manifestation  of  the  ark  of  the  covenant.  This  ark  was  in 
the  sanctuary,  the  most  holy  place  (Exod.  xxvi.  34). 

Covenant  is  the  appellation  of  the  ark,  because  it  contained  — 

(a)  The  two  tables  of  the  Ten  Commandments,  which  are  called 
the  two  tables  of  the  covenant  (Dent.  ix.  15). 

(6)  The  mercy-seat,  the  cover  of  the  ark  (Exod.  xxv.  21).  Covenant 
and  mercy  being  thus  associated,  the  ark  of  the  covenant  is  also  the 
ark  of  mercy.  On  the  mercy-seat,  sacrifices  were  offered  which  pro- 
cured mercy  (Lev.  xvi.  15). 

(c)  In  the  gospel,  the  covenant  of  which  Christ  is  the  Author 
(Matt.  xxvi.  28)  contains  promises  (Gal.  iii.  17;  Heb.  ix.  15).  Thus 
the  New  Testament  gives  to  "the  covenant"  (Rev.  xi.  19)  this  mean- 
ing, the  covenant  of  promise. 

The  manifestation  of  the  ark  of  the  covenant  of  promise  is,  then, 
a  most  impressive  symbol  of  the  fidelity  of  God  in  fulfilling  his 
promises;  and  also  a  symbolic  answer  to  the  second  petition,  the  peti- 
tion for  recompense. 

Third  Answer. 

3.  A  storm  of  great  hailstones,  accompanied  with  flashing  light- 
nings, loud  voices  uttering  woes,  crashing  thunders,  and  a  convulsing 
earthquake,  form  the  symbolic  answer  to  the  third  petition  (verse  18), 
the  petition  for  destruction  (viii.  7,  xvi.  21;  Ps.  xviii.  7,  12,  13). 

These  symbolic  answers  are  also  symbolic  prophecies.  Their  ful- 
filments are  the  contents  of  the  chapters  which  now  immediately 
follow  chapter  xi. 


ST.   JOHN    THE    DIVINE.  189 


CHAPTER   XII. 

The  twelfth  chapter  introduces  b}r  most  graphic  symbols 
the  history  of  the  Church  of  Christ  in  this  world. 

THE   WOMAN  CLOTHED   WITH  THE   SUX   (Verses  1,  2). 

1 .  Also  a  wonderful  sign  appears  in  heaven  ;  a  woman 
clothed  with  the  sun,  and  the  moon  is  under  her  feet,  and 
upon  her  head  a  crown  of  twelve  stars. 

Sign:  presage  foreshadowing  future  events  (Matt.  xvi.  3,  xxiv.  3). 
A  vision  exhibits  a  temporal  period  of  a  peculiar  character.  The 
period  is  exhibited  as  a  whole.  Its  beginning  may  have  already  tran- 
spired, when  the  vision  is  first  disclosed.  Historically,  a  vision  may 
be  retrospective,  as  well  as  prospective. 

Thus,  in  the  vision  of  "the  man-child"  (Rev.  xii.  5),  events  are 
exhibited,  antecedent  as  well  as  subsequent  to  his  birth. 

This  twofold  perspective  characterizes  other  visions  in  the  Apoca- 
lypse. 

In  the  visions  exhibiting  the  powers  resisting  the  true  Church,  the 
narrative  shows  the  beginning  of  the  destructive  process,  as  well  as  its 
progress  and  its  completion  (Rev.  xii.  7-17). 

These  explanations  anticipate  and  remove  difficulties  otherwise 
formidable. 

Great:  connected  (xv.  1)  with  "marvellous,"  wonderful;  great 
therefore  because  exciting  wonder,  a  wonderful  sign. 

In  heaven:  the  visible  heaven. 

"Woman:  symbol  of  the  Church  (Isa.  liv.  6;  Ps.  xlv.  9).  The 
model  of  the  woman  here  pictured  is  Eve,  the  first  woman,  in  her 
original  holiness,  innocence,  and  faithful  allegiance  to  God.  In  Rev. 
x.  1,  a  mighty  angel  has  already  appeared  as  the  symbol  of  the  hus- 
band of  this  representative  woman.     Now  the  symbolic  wife  herself 


190  THE   REVELATION   OF 


appears.  No  aspects  of  the  symbol  are  necessarily  derived  from  Mary, 
the  wife  of  Joseph  (Matt.  i.  IS).  The  Old  and  New  Testaments  fur- 
nish the  essential  outlines.  The  church  her  3  represented  is  the  perfect 
Church  (Eph.  v.  27). 

Clothed:  as  a  bride  (Isa.  xlix.  18).     The  attire  of  a  bride  is  "f 
linen,  clean  and  white"  (Rev.  xix.  8),  fine  linen  shining  and  clei 
So  the  Greek.     In  verse  14,  the  fine  linen  is  white  and  clean.     Ti 
whiteness  of  the  fine  linen  is  shining.     White  is  shining  white.     This 
shining  whiteness  of  the  fine  linen  resembles  the  light  of  the  sun, — 
resembles  sunlight:  "His  face  did  shine  as  the  sun,  and  his  raiment 
was  white  as  the  light"  (Matt.  xvii.  2). 

In  the  Song  of  Solomon,  the  beauty  of  the  maiden  is  there  portrayed 
in  language  most  figurative.  She  is  compared  to  the  moon  and  to  the 
sun.  "  Who  is  she  that  looketh  forth  [from  the  window]  as  the  dawn 
[dawning  morning],  shining  as  the  white  [moon],  pure  [bright]  as  the 
heat  [sun],  formidable  as  furnished  with  banners  [as  a  camp  of 
soldiers]  ?  "  (Cant.  vi.  10. )  The  maiden  here  described  wears  an  outer 
robe,  called  "veil"  (Cant.  v.  7),  similar  to  the  outer  robe  of  pale  tint 
worn  by  the  bride  (Rev.  xii.  1). 

The  descriptions  of  this  maiden  are  not  so  much  of  her  person  as 
of  the  adornments  of  her  person.  "Thy  cheeks  are  comely  with 
rows  of  jewels,  thy  neck  with  chains  of  gold"  (i.  10).  Her  com- 
plexion was  not  fair:  "I  am  black'"  (verse  6).  When,  then  (Song 
of  Sol.  vi.  10),  she  is  said  to  be  "fair  as  the  moon,  clear  as  the  sun," 
the  fairness  and  the  clearness  may  be  referred  to  her  dress.  Like  the 
bride  (Rev.  xii.  1),  she  may  in  her  linen  tunic  have  been  clothed  with 
sunlight,  and  in  her  "veil"  (Song  of  Sol.  v.  7),  her  outer  robe,  with 
moonlight.  If  this  reference  is  admissible,  the  resemblance  between 
the  maiden  in  Canticles  and  the  bride  in  Revelation  becomes  still 
more  close  and  remarkable. 

In  both  women,  their  loveliness  was  moral  beauty.  "  The  fine  linen 
is  the  righteousness  of  saints%"  (Rev.  xix.  S). 

St.  John  may  from  this  figurative  passage  in  Solomon's  Song  take 
his  imagery  in  Rev.  xii.  1. 

By  the  sun  he  may  here  mean  sunlight, — light.  "Sun"  has  this 
meaning  in  2  Sam.  xxiii.  4;  Ps.  lxxiv.  16;  Isa.  xxx.  26,  lx.  19;  Jer. 
xxxi.  35. 

Instead,  then,  of  "  a  woman  clothed  with  the  sun"  (English  Ver- 
sion, Rev.  xii.  1),  we  may  translate,  "a  woman  clothed  with  UghV 
Her  fine  linen  garment  will  be  like  the  raiment  of  Christ  when  trans- 
figured, "shining,  white  as  the  light"  (Matt.  xvii.  2),  and  thus  bright 
as  the  sunlight  (Cant.  vi.  10). 

The  Old  Testament  clothes  a  bride  in  two  garments  (Ps.  xlv.  13,  14; 
Ezek.  xvi.  10).     The  first  and  principal   garment  was  "fine  linen" 


ST.   JOHN   THE   DIVINE.  191 


(Rev.  xix.  8;  Ezek.  xvi.  10).  This  garment  covered  the  feet  (Jer. 
xiii.  22).  The  second  garment  called  (Ezek.  xvi.  10)  "silk,"  and 
(Cant.  v.  7)  "veil,"  was  a  thin  translucent  tissue,  probably  of  silk,  as 
St.  John  (Rev.  xviii.  12)  mentions  "silk." 

This  outer  robe  of  silken  tissue  covered  principally  the  lower  por- 
tions of  the  body,  and  fell  in  flowing  compass  far  below  the  feet. 

These  forms  of  the  bridal  dress  amply  explain  St.  John's  additional 
description  of  the  woman  clothed  with  moonlight,  namely,  "the  moon 
under  her  feet."  Since  the  sun  is  sunlight,  is  light,  the  moon  is 
moonlight,  is  pale  light.  The  open-work  robe  of  thin  silk  would  dim 
the  brilliant  white  of  the  inner  linen  garment,  and  thus  give  to  its 
lower  portions  a  paler  light. 

The  moon,  that  is,  the  moonlight,  is,  then,  the  outer  robe  of  thin 
open  silk;  and,  because  it  dims  the  brilliant  whiteness  of  the  inner 
garment  of  fine  linen,  this  glossy  tissue  clothes  the  inner  tunic  with 
the  pale  hue  of  moonlight.  Because  the  delicate  silken  robe  encircles 
the  feet  with  graceful  folds,  this  garment  is  "under  the  feet." 

A  crown  of  twelve  stars :  this  imagery  St.  John  takes  from  these 
words  of  Ezekiel,  describing  God's  bride  of  the  Old  Testament:  "I 
put  a  beautiful  crown  upon  thy  head"  (xvi.  12).  As  a  queen,  this 
Old-Testament  bride  wears  a  crown  (Esth.  ii.  17).  Since  Christ  is 
king,  as  well  as  a  bridegroom,  his  bride  is  queen,  and  wears  a  crown. 

The  stars  on  her  crown  may  refer  to  the  gems  with  which  the  crown 
is  studded  and  adorned. 

The  number  "twelve"  refers  the  stars  to  the  twelve  tribes  of 
Israel,  which  are  themselves  symbols  of  the  Church  of  Christ  in  its 
membership  (Matt.  xix.  28). 

The  symbolic  bride  (Rev.  xii.  1),  thus  arrayed,  adorned,  and  digni- 
fied, is  "a  glorious  church"  (Eph.  v.  27),  even  "all  glorious"  (Ps. 
xlv.  13). 

2.  And  being  with  child,  she  cries  out,  because  in  travail 
and  in  pain  to  bring  forth. 

Even  this  definite  language  does  not  designate  any  actual  woman. 
The  woman  here  is  merely  a  symbol  of  Christ's  Church.  The  minute 
description  is  solely  for  graphic  effect. 

The  same  use  of  minute  specifications  in  the  Old  Testament  fully 
justifies  the  explanation  just  given  of  the  language  of  this  verse. 

The  "prophet  Ezekiel  (chapter  xvi.)  exhibits  a  woman  as  the 
symbol  of  Jerusalem  (verses  1  and  2).  For  intensification  this  sym- 
bolic woman  is  most  minutely  portrayed,  first  as  an  infant,  and  then 
as  a  wife.  But  the  infant  foundling  and  the  faithless  wife  of  Ezekiel 
is  not  a  real  woman :  she  is  nothing  but  figure. 


192  THE  REVELATION   OF 

In  the  same  way  the  woman  of  St.  John  (Rev.  xii.  2)  is  not  a 
real  woman:  she  is  wholly  figure.  She  is  not  the  personal  Mary  the 
Virgin,  the  mother  of  Christ. 

THE   GREAT  RED  DRAGON   (Verses  3-17). 

3.  And  still  another  sign  in  heaven  shows  itself;  and  be- 
hold a  great  dragon,  fire-red,  having  seven  heads  and  ten 
horns,  and  upon  his  heads  seven  diadems. 

The  cry  of  the  suffering  woman  does  not  bring  another  woman  to 
her  help  (Gen.  xxxv.  17).  Not  even  an  Egyptian  hag  comes  in  ready 
to  kill  the  expected  child  (Exod.  i.  16).  Quite  a  different  murderer 
presents  himself.  He  is  the  instigator  of  all  murders  (John  viii.  44),  a 
great  dragon,  fire-red.  The  dragon  here  is  the  symbol  of  Satan  (Rev. 
xx.  2,  where  he  is  called  a  "  serpent  ").  The  imagery  of  the  dragon 
is  thus  taken  from  "the  serpent"  that  tempted  Eve,  the  first  woman 
(Gen.  iii.  1-6;  2  Cor.  xi.  3).  Having  in  the  Garden  of  Eden  destroyed 
the  holiness  of  the  Avife  of  Adam,  the  dragon  hopes  now  to  destroy 
the  entire  person  of  the  bride  of  Christ.  When  he  cannot  annihilate 
this  bride,  then  he  plots  for  her  spiritual  destruction,  and  succeeds  in 
producing  the  apostate  Church,  the  harlot  Babylon.  Eve  herself,  in 
disobeying  God's  prohibition  not  to  eat  the  tree  of  the  knowledge  of 
good  and  evil,  beoame  an  apostate  and  a  spiritual  adulteress  and  spir- 
itual harlot.  His  ruinous  success  with  Eve  prompts  the  dragon  to 
attempt  the  alienation  of  a  portion  of  the  Church  from  its  affection 
for  Christ. 

Fire-red:  bent  on  destruction;  red  in  blood  (Ps.  lxviii.  23). 

Seven  heads  and  ten  horns:  this  dragon  has  but  one  mouth 
(xii.  15).  The  beast  (xiii.  2)  with  seven  heads  and  ten  horns  has  but 
one  mouth.  The  dragon's  seven  heads  may  therefore  be  seven  pro- 
tuberances of  his  one  head.  A  serpent's  head  is  often  covered  with 
plates.  Head  is  the  symbol  of  wisdom  (Eccles.  ii.  14).  Horn  is  the 
symbol  of  power  (Luke  i.  69). 

Both  the  numbers  seven  and  ten  are  definite  for  indefinite.  The 
seven  heads  and  the  ten  horns  of  the  dragon  are  symbols  of  his  deep 
cunning  and  of  his  great  power. 

Seven  diadems:  diadem  is  simply  a  head-band  of  linen  or  of 
silk,  sometimes  adorned  with  pearls  or  precious  stones.  A  crown  is  a 
head-wreath,  originally  of  leaves  or  flowers,  afterwards  of  gold.  In 
origin  and  use,  the  diadem  precedes  the  crown.  A  diadem  is  the  sym- 
bol of  royal  dignity  (Ecclus.  xi.  5).  Kings  sometimes  wore  more  than 
one  diadem:  (1  Mace.  xi.  13)  "two  crowns  upon  his  head,  the  crown 
of  Asia  and  of  Egypt." 


ST.   JOHN   THE   DIVINE.  193 

4.  And  his  tail  draws  awajr  the  third  part  of  the  stars  of 
heaven,  and  casts  them  to  the  earth.  And  the  dragon  stands 
in  front  of  the  woman  who  is  on  the  point  of  bringing  forth, 
that  when  she  brings  forth  he  may  devour  her  child. 

Draws  away:  present  tense,  draws  continually.  The  dragon's 
power  is  incessant.  The  verb  in  the  New  Testament  always  implies 
force:  draws  by  force. 

Third  part:   this   amount   of  destruction  often  in  Apocalypse 
(viii.  7-12,  ix.  15,  IS). 

Stars:  may  denote  civil  rulers  (Dan.  viii.  10;  Matt.  xxiv.  29). 

In  the  Septuagint,  dragon  is  the  constellation  called  the  Serpent. 
"  lie  garnished  the  heavens ;  his  hand  formed  the  serpent "  (Job  xxvi. 
13).  Possibly  reference  is  here  made  to  this  constellation  of  the 
northern  sky.  The  dragon's  displacing  the  stars  indicates  his  power 
over  civil  rulers. 

Stands:  half  erect.  Pliny  thus  describes  the  dragon:  "  celsus  et 
erectus  in  medio  incedens"  (Historia  Naturalis,  viii.  3). 

6.  And  she  brings  forth  a  mighty  son,  who  is  certainly  to 
rule  all  the  nations  with  an  iron  sceptre.  And  her  child  is 
caught  up  to  God,  even  to  his  throne. 

She  brings  forth:  the  mother  bringing  forth  is  the  Church. 
"  Jerusalem  is  the  mother  of  us  all.  She  hath  many  children  "  (Gal. 
iv.  26,  27).  Although  Jerusalem  is  the  Church,  yet  St.  Paul  calls  her 
a  bearing  ("  gendereth,"  verse  24)  mother. 

A  mighty  son:  "man,"  English  Version,  means  manly,  strong, 
mighty;  "manly  stomach"  (2  Mace.  vii.  21).  Mighty,  the  title  of  the 
son  the  symbolic  woman  brings  forth,  is  the  very  title  the  prophet 
Isaiah  gives  Christ,  "mighty  to  save"  (Isa.  Ixiii.  1).  Clement  of 
Alexandria,  second  century,  calls  Christ  the  mighty  child. 

To  rule:  as  a  shepherd  (John  x.  11). 

Iron:  that  is,  irresistible. 

Is  caught  up  to  the  throne  of  God  :  is  rescued  from  the  power 
of  the  dragon  (xi.  12). 

The  occupant  of  a  throne  is  a  king.  Christ  was  king  while  he  was 
in  this  world  (John  xii.  15,  xviii.  37). 

6.  And  the  woman  flees  into  the  wilderness,  where  she 
hath  a  place  prepared  by  God,  that  there  the}'  may  nourish 
her  a  thousand  two  hundred  and  sixty  daj's. 


194  THE   REVELATION    OF 

Flees :  through  fright. 

Wilderness:  not  on  the  earth;  the  vision  is  in  the  visible  heaven 
(verse  1). 

In  the  Bible,  the  "wilderness"  is 

(a)  An  uninhabited  and  uncultivated  region;  a  solitary  place  (Isa. 
xxxv.  1). 

(b)  A  place  of  refuge  and  safety  (1  Kings  xix.  4).  This  is  the 
meaning  of  "the  wilderness,"  Rev.  xii.  6. 

(c)  The  resort  of  evil  spirits,  devils,  demons,  and  their  associates 
(Matt.  iv.  1,  xii.  43;  also  Rev.  xvii.  3). 

Nourish:  that  is,  men  implied.  In  sense,  the  equivalent  of  "is 
nourished "  (verse  14).  By  perpetual  succession  of  members,  the 
Church  is  nourished  and  preserved  in  the  world. 

Days:  a  longer  time  than  forty-two  months  (xi.  3,  xiii.  5.  See 
xi.  3). 

The  period  is  a  limited  one.  The  time  will  come  when  the  true 
Church  will  cease  to  be  persecuted,  either  by  Romanism  or  by  infidels. 

THE   DESCENT   OF    SATAN    AND    HIS    ANGELS    TO    THE    EARTH 
(Verses  7-12). 

Digression  from  the  previous  narrative.  Narrative  resumed, 
verse  13. 

7.  And  there  is  war  in  heaven :  Michael  and  his  angels 
to  war  against  the  dragon  ;  and  the  dragon  wars  and  his 
angels. 

Verses  7-12  describe  a  symbolic  scene  shown  to  St.  John,  to  ex- 
plain the  sudden  appearance  of  the  dragon  in  front  of  the  woman 
(verse  4).  The  symbolic  scene  must  be  derived  from  real  transac- 
tions. When  and  where  they  occurred,  the  Bible  does  not  reveal. 
The  Scriptures  furnish  only  the  following  intimations  respecting  the 
actual  events  here  referred  to:  — 

1.  Certain  "angels  kept  not  their  first  estate,  but  left  their  own 
habitation"  ( Jude  0). 

2.  "Pride"  was  the  cause  of  their  "fall  and  condemnation"  (1 
Tim.  iii.  6). 

3.  "  The  serpent  beguiled  Eve  through  his  subtlety  "  (2  Cor.  xi.  3). 

4.  "  The  Devil  was  a  murderer  from  the  beginning"  (John  viii.  44). 
There  is  war:  not,  there  had  been  war.     The  context  forbids  the 

pluperfect.  The  verbs,  "  I  heard  "  (verse  10),  and  "  rejoice  ye  "  (verse 
12),  make  St.  John  a  witness  of  the  scene,  which,  consequently,  is 
within  his  hearing  and  sight. 


ST.   JOHN    THE   DIVINE.  19i 


War:  a  representation  of  war.  The  entire  scene  (verses  7-12)  is 
symbolic.  Since  the  scene  is  symbolic,  the  events  are  consistently 
represented  as  occurring  partly  in  heaven  and  partly  on  earth. 

Michael :  this  name  means,  He  who  is  like  God.  Like  God  in  his 
punitive  actions,  not  in  his  nature.  The  name  occurs  only  in  Dan.  x. 
13,  21,  xii.  1 ;  Jude  9;  Rev.  xii.  7. 

His  angels:  the  angels  Michael  commands,  as  "prince"  (Dan.  x. 
13,  21,  xii.  1),  as  "archangel"  (Jude  9).  Since  Michael  and  his 
angels  are  (Rev.  xii.  7)  fighting  angels,  they  are  cherubim  (Ps.  lxxx. 
1-3). 

To  war:  the  war  in  heaven  was  for  this  purpose, —  for  Michael 
and  his  angels  to  war  against  the  dragon  and  his  angels. 

8.  And  vet  he  does  not  prevail.  Not  even  their  place  is 
longer  found  in  heaven. 

Does  not  prevail:  the  Devil  and  his  angels  have  not  internal 
strength  to  resist  the  assault  of  Michael  and  his  angels.  Disobedience 
weakens  even  an  angelic  nature. 

Their  place  is  not  found:  there  is  no  place  they  can  hold.  So 
complete  is  their  defeat  and  expulsion,  that  not  even  one  dragon- 
angel  is  left  in  heaven. 

The  utter  defeat  of  the  dragon,  thus  symbolically  exhibited,  is  a 
prediction  and  an  assurance  of  his  utter  defeat  here  on  earth. 

9.  And  so  the  great  dragon  is  cast  out,  the  old  serpent, 
who  is  called  the  Devil  and  Satan,  who  is  deceiving  the  whole 
world,  he  is  cast  out  into  the  earth  ;  also  his  angels  are  cast 
out  with  him. 

Is  cast  out:  is  thrown  out. 

Old  serpent:  who  deceived  Eve  (2  Cor.  xi.  3). 

Old:  he  was  in  the  Garden  of  Eden  (Gen.  iii.  1-6). 

Is  called:  in  the  Bible.  Devil,  in  Matt.  iv.  1,  means  "slanderer" 
(1  Tim.  iii.  11);  is  called  Satan,  adversary  (Matt.  iv.  10). 

Who  is  deceiving:  xx.  3,  8,  10. 

The  whole  world:  all  the  inhabitants  of  the  world  (Rev.  iii.  10) 
are  subject  to  "his  devices"  (2  Cor.  ii.  11). 

Is  cast  out:  repeated  for  emphasis. 

Into  the  earth:  for  the  probation  of  the  human  race.  "In  the 
world  ye  shall  have  tribulation  "  (John  xvi.  33).  "  Temptation  is 
common  to  man"  (1  Cor.  x.  13). 

His  angels  are  cast  out :  into  the  earth,  for  the  same  purpose  the 


196  THE   REVELATION    OF 

Devil  is  cast  into  it.     His  angels  are  demons  (Rev.  ix.  20;  Jas.  ii.  19; 
1  Cor.  x.  20).     There  is  but  one  Devil  :  demons  are  many. 

THE  MARTYRS  WITNESS  THE  CONFLICT  AND  ITS  RESULTS.  THEIR 
EXULTATION  OVER  SATAN'S  DEFEAT,  PAST  AND  ULTIMATE 
(Verses  10-12). 

10.  And  I  heard  a  loud  voice  in  heaven,  saying,  Now 
is  the  salvation  and  the  power  and  the  kingdom  our  God's, 
and  so  [is  established]  the  authority  of  his  Christ ;  for  the 
accuser  of  our  brethren  is  cast  out,  who  is  accusing  them 
before  our  God,  da}-  and  night. 

This  voice  in  the  material  heaven  is  the  voice  of  the  martyrs,  whose 
prayer  for  vengeance  we  heard  (Rev.  vi.  10). 

The  answer  God  gives  their  prayer  contains  this  declaration:  — 

"Their  [Christian]  brethren"  would  be  "killed,"  as  they  them- 
selves had  been  "killed  for  the  word  of  God,  and  for  the  testimony 
which  they  held  "  (vi.  9). 

Among  the  utterances  of  "the  voice  in  heaven"  (xii.  10),  this  is 
one  :  "The  accuser  of  our  brethren."  Thus  "their  brethren"  (vi. 
9),  and  "  our  brethren "  (xii.  10),  are  identical.  In  consequence  of 
this  identity,  the  martyrs  of  vi.  9,  and  the  speakers  of  xii.  10,  are 
themselves  identical. 

The  martyrs  of  vi.  10  re-appear  in  xii.  10.  In  their  exultation  (xii. 
10-12),  they  anticipate  their  own  full  vindication,  and  also  the  full 
vindication  of  all  their  fellow-martyrs,  as  well  as  the  absolute  triumph 
of  the  Church  of  Christ. 

By  these  processes  of  investigation,  we  discover  the  nature  of  the  rest 
promised  the  martyrs  (vi.  11).  The  rest  promised  them  is  the  rest  and 
exaltation  of  soul  inspired  by  their  faith  and  hope  in  the  certainty  of 
their  ultimate  enthronement. 

The  Special  Purpose  of  Rev.  xii.  10-12. 

This  passage,  expressing  victory  and  triumph,  strongly  resembles 
vii.  10,  12,  and  xi.  15,  17,  18.  Each  of  these  three  exclamations  of 
victory  precedes  the  infliction  of  judgments  upon  the  enemies  of  Christ, 
and  the  endurance  of  trials  and  sufferings  by  his  Church.  The  purpose 
of  each  exclamation  is  the  same:  to  assure  the  Church  of  its  com- 
plete triumph  at  last. 

Rev.  xii.  10-12  precedes  the  account  of  the  Devil's  most  deadly 
machinations  and  assaults :  (a)  his  pursuit  of  the  woman  (xii.  13) ; 
(6)  his  war  upon  her  seed;  (c)  his  creation  of  the  triform  beast, 
leopard,  bear,  lion  (xiii.  1,  2);  (d)  his  intrusion  of  the  lamb-dragon 


ST.   JOHN   THE  DIVINE.  197 


(xiii.  11).  To  prepare  the  Church  for  these  Satanic  enemies,  and  to 
strengthen  her  for  the  terrible  conflict,  the  martyrs  in  their  secure 
and  hopeful  rest  exclaim,  — 

"  Now  is  come  salvation  and  power,  and  the  kingdom  of  our  God." 

Now:  at  this  very  moment,  even  now:  we  take  the  very  first 
instant  after  the  victory  to  express  exultation  and  joy. 

Salvation:  victory,  including  deliverance;  in  this  sense,  also,  vii. 
10,  xix.  1. 

Power :  the  manifestation  of  the  power,  "  from  his  power"  (xv.  8). 

The  kingdom:  the  establishment  of  the  kingdom,  of  the  reign 
of  Christ.  Kingdom  means  reign  (xvii.  17);  English  Version,  "do- 
minion." 

Our  God's  :  the  context  requires  this  sense,  which  is  confirmed  by 
vii.  3,  "  the  servants  of  our  God,"  servants  belonging  to  our  God. 

Is  accusing :  of  being  guilty  and  sinful  (Job  i.  7-11). 

11.  And  3-et  the}'  themselves  conquer  him  by  reason  of 
the  blood  of  the  Lamb,  and  by  reason  of  the  word  of  their 
testimony  ;  and  so  they  love  not  their  life  unto  death. 

They  themselves:  the  earthly  combatants;  the  succession  of 
Christian  martyrs.  Mortal  and  sinful,  weak,  and  assaulted  by  Satan 
himself,  they  yet  conquer. 

The  blood  of  the  Lamb :  removes  their  guilt,  and  cleanses  them 
from  all  sin  (Eph.  i.  7;  1  John  i.  7). 

The  word  of  their  testimony :  the  word  they  testify  respecting 
Christ.  They  persevere  in  their  confession  of  Christ.  Their  endur- 
ance secures  their  victory. 

They  love  not:  they  disregard. 

Unto  death :  theirendurance  results  in  the  sacrifice  of  their  lives. 

12.  On  account  of  this,  rejoice,  }'e  heavens,' and  ye  that 
dwell  in  them.  Woe  to  the  earth  and  to  the  sea,  for  the  Devil 
is  come  down  against  3~ou,  having  great  wrath,  because  he 
knoweth  that  he  hath  but  a  short  time. 

This:  the  endurance  and  triumph  of  the  martyrs,  and  the  defeat 
of  Satan. 

Heavens:  this  address  to  inanimate  objects  denotes  the  most 
exultant  joy  in  the  martyrs  (Isa.  xlix.  13). 

Dwell :  permanently,  to  abide,  to  live. 

In  them :  in  the  heavens.  Angels  are  here  addressed;  angels  dwell 
in  heaven  (Matt,  xviii.  10). 


108  THE  REVELATION   OF 


Woe:  introduces  a  state  the  opposite  of  joy,  the  distress  of  the 
present  Church  of  Christ. 

The  land  and  the  sea:  is  (a)  an  expression  for  this  entire  world, 
and  (6)  for  the  inhabitants  of  this  world;  "you,"  next  clause. 

Is  come  down:  cause  of  the  woe.  The  Devil,  cast  out  of  heaven, 
comes  down  to  afflict  mankind,  a  creation  next  in  rank  to  the  angels 
(Ps.  viii.  5). 

Wrath:  his  defeat  in  heaven  fires  his  wrath. 

Short:  this  world  is  not  to  be  always  subject  to  the  assaults  of  the 
Devil.     The  shortness  of  his  time  stimulates  his  malice  and  activity. 

THE   CHASE   OF   THE  DRAGON  AFTER   THE   WOMAN 

(Verses  13-17). 

Resumption  of  the  narrative,  verses  4-6. 

13.  And  when  the  dragon  sees  that  he  is  cast  out  into  the 
earth,  he  pursues  the  woman  who  brought  forth  the  mighty 
son. 

Pursues:  "persecuted,"  English  Version,  is  too  indefinite.  The 
primary  sense  of  the  verb,  cause  to  run,  hunt,  chase,  pursue,  should 
be  retained  in  the  translation. 

Mighty  son:  the  mighty  shepherd  King  (verse  5). 

14.  And  to  the  woman  are  given  the  two  wings  of  the 
great  eagle,  that  she  may  fly  into  the  wilderness,  into  her 
place,  where  she  is  nourished  a  time,  and  times,  and  half  a 
time,  through  fear  of  the  serpent. 

Are  given:  by  God. 

The  two  wings:  the  wings  of  the  great  eagle,  when  they  are 
expanded,  measure  nine  feet.  The  imagery  is  taken  from  Exod. 
xix.  4. 

The  great  eagle:  is  the  aquila  heliaca,  the  sun-eagle,  who  flies 
high  even  in  the  eye  of  the  sun  (viii.  13,  notes). 

The  woman,  furnished  with  the  long  and  broad  wings  of  the  sun- 
eagle,  is  ready  to  fly  swiftly,  loftily,  and  far  away  from  the  mouth 
of  the  pursuing  dragon.  But  he  anticipates  her  flight  by  close  pur- 
suit. 

Time,  times,  and  half  a  time  :  three  years  and  a  half  (Dan.  iv.  16, 
23,  25,  32  (29),  vii.  25);  an  indefinite  period,  but  of  limited  duration. 

For  fear:  the  English  Version  (Judg.  ix.  21)  translates  by  this 
expression,  "for  fear,1'  the  same  Greek  phrase  that  occurs  here  (Rev. 


ST.  JOHN   THE  DIVINE.  199 

xii.  14),  where  the  English  Version  has  "from  the  face  of."  Before 
she  can  spread  her  wings,  the  dragon  is  close  to  her  with  his  helching 
month. 

15.  And  the  serpent  casts  out  of  his  mouth,  behind  the 
woman,  water,  as  a  river,  that  he  ma}r  cause  her  to  be  car- 
ried away  by  the  river. 

Behind:  so  (i.  10)  "behind  me." 

River:  image  of  destruction  (Ps.  xviii.  4;  Matt.  vii.  25). 

The  behemoth  may  be  the  origin  of  this  imagery.  "He  drinketh 
up  a  river:  he  trusteth  that  he  can  draw  up  Jordan  into  his  mouth" 
(Job  xl.  23). 

16.  And  the  earth  helps  the  woman,  and  the  earth  opens 
its  mouth,  and  swallows  up  the  river  which  the  dragon  casts 
out  of  his  mouth. 

Helps:  quickly,  as  the  verb  in  its  composition  intimates. 

Swallows  up:  Greek,  drinks  down.  This  imagery  marks  the 
impotence  of  the  dragon's  effort  to  destroy  the  fleeing  woman.  A  dry 
desert  of  sand  instantly  absorbs  his  large  mouthful  of  water. 

The  incessant  attempts  of  infidels  to  destroy  the  gospel  of  Christ 
ever  prove  equally  impotent  and  useless. 

17.  And  the  dragon  waxes  wroth  with  the  woman,  and 
departs  to  make  war  with  the  rest  of  her  seed,  who  are  keep- 
ing the  commandments  of  God,  and  holding  the  testimony 
respecting  Jesus. 

"Waxes  wroth :  the  dragon  is  burning  with  wrath  because  he  can- 
not kill  the  woman  and  her  mighty  son.  The  life  of  this  son  is  the 
death  of  the  dragon,  who  avenges  himself  for  his  failure  and  dis- 
appointment by  waging  war  with  the  rest  of  the  woman's  seed. 

Departs:  this  is  a  weighty  word.  It  embodies  both  purpose  and 
inception.  The  dragon  here  resolves  to  make  war;  the  dragon  here 
begins  to  make  war. 

New-Testament  usage  gives  each  of  these  meanings  to  the  Greek 
verb  we  translate  "  depart." 

"  They  went  to  buy  "  (Matt.  xxv.  10) :  they  resolved  to  buy.  "  The 
woman  went  and  saith  "  (John  iv.  28) :  she  began  her  narrative. 

The  rest :  implies  contrast  with  the  portion  of  the  seed  which  does 
not  "keep  the  commandment  of  God,"  and  which  does  not  "hold 
the  testimony  of  Jesus."     The  word  "rest"  is  here  equal  to  "rem- 


200  THE   REVELATION    OB1 

nant"  (Rom.  ix.  27,  xi.  5),  and  implies  the  existence  of  the  harlot 
Babylon  (Rev.  xvii.  1),  the  apostate  Church. 

The  word  "rest"  marks  contrast  in  the  parable  of  the  Ten  Virgins. 
"Came  the  other  virgins,"  the  rest  of  the  virgins  (Matt.  xxv.  11). 

St.  John  calls  the  true  Church  "the  seed  of  the  woman,"  on  ac- 
count of  its  vital  relation  to  Christ,  "the  seed"  predicted  (Gen.  iii. 
15).  Since  Christ  is  this  "  seed,"  Eve  is  the  original  of  the  woman 
who  (Rev.  xii.  1,  2,  5,  13,  17)  represents  the  Church  of  Christ. 

"  The  rest  of  her  seed,"  are,  by  another  figure,  "  the  good  seed,  the 
children  of  the  kingdom  "  (Matt.  xiii.  88). 

Keeping  the  commandments  of  God :  this  is  the  first  time  this 
expression  occurs  in  the  Apocalypse.  Its  contents  identify  it  with 
this  command  of  our  Lord,  "Keep  the  commandments"  (Matt.  xix. 
17);  a  command,  the  essence  of  which,  he  says,  consists  in  habitual 
obedience  to  another  injunction  of  his,  "Give  to  the  poor"  (verse 
21). 

We  know  how  very  diligent  the  first  Christians  were  in  obeying 
this  injunction  of  their  divine  Master. 

Zaccheus  gave  the  half  of  his  goods  to  the  poor  (Luke  xix.  8). 

The  original  church  of  Jerusalem  "sold  their  possessions  and 
goods,  and  parted  them  to  all,  as  every  man  had  need  "  (Acts  ii.  45, 
iv.  34,  35). 

"Barnabas,  having  land,  sold  it,  and  brought  the  money,  and  laid 
it  at  the  apostles'  feet"  (Acts  iv.  37). 

"Remember  the  poor"  (Gal.  ii.  10). 

"Concerning  the  collection  for  the  [poor,  Rom.  xv.  26]  saints,  upon 
the  first  day  of  the  week  let  every  one  of  you  lay  by  him  in  store,  as 
God  hath  prospered  him"  (1  Cor.  xvi!  1,  2). 

"  Whoso  hath  this  world's  good,  and  seeth  his  brother  have  need, 
and  shutteth  up  his  bowels  of  compassion  from  him,  how  dwelleth  the 
love  of  God  in  him?"  (1  John  iii.  17.) 

From  these  Scriptures,  it  is  most  certain  that  care  for  the  poor  is  a 
command  of  Christ  of  incessant  and  universal  obligation. 

The  duty  of  caring  for  the  poor  has  these  special  applications:  — 

1.  To  give  the  poor  the  gospel  of  Jesus  Christ.  "The  poor  have 
the  gospel  preached  to  them"  (Matt.  xi.  5). 

This  gift  embraces  Christian  missions,  both  at  home  and  abroad. 

2.  To  provide  for  the  sick  and  helpless  poor.  "  They  brought  unto 
him  all  sick  people,  and  he  healed  them"  (Matt.  iv.  24). 

"  Jesus  saith  unto  the  impotent  man,  Rise  and  walk.  And  imme- 
diately the  man  was  made  whole,  and  walked"  (John  v.  8,  9). 

This  is  an  imperative  duty  which  every  Christian  congregation,  and 
every  Christian  individual,  is  required  by  Christ  to  perform  systemati- 
cally and  with  unfailing  fidelity. 


ST.   JOHN   THE  DIVINE.  201 


Christian  missions  and  Christian  charities  are  the  potent  instrumen- 
talities our  Lord  ordains  for  the  conversion  of  the  whole  world,  Jews 
and  Gentiles,  the  ignorant,  the  unbelieving,  the  sinful,  the  lost,  the 
diseased  and  the  dying,  unto  his  loving  and  saving  self. 

Holding  the  testimony  respecting  Jesus :  what  testimony  did 
the  first  Christians  hold  and  proclaim  respecting  Jesus,  the  incarnate 
Son  of  God?  St.  Peter  and  St.  Paul  answer  this  great  question: 
"There  is  salvation  in  no  other.  There  is  no  other  name  under 
heaven  given  among  men,  whereby  we  must  be  saved  "  (Acts  iv.  12). 

"He  is  able  to  save  them  to  the  uttermost  that  come  unto  God 
by  him,  seeing  he  ever  liveth  to  make  intercession  for  them"  (Heb. 
vii.  25). 

The  maddened  dragon  well  knows  the  nature  of  the  command- 
ments of  God,  the  rest  of  the  seed  of  the  woman  are  keeping,  and  the 
character  of  the  testimony  they  are  holding  and  proclaiming  respect- 
ing the  only  Saviour,  Jesus,  incarnate,  and  enthroned  and  interceding 
in  heaven.  The  dragon  is  quick  to  perceive  that  the  loving  servants 
of  Christ  who  help  the  poor,  and  the  bold  heralds  of  Christ  who 
proclaim  an  almighty  and  successful  Saviour,  will- themselves  prove 
strong  and  swift  eagles  to  bear  innumerable  human  souls  beyond  his 
grip  of  death.  The  knowledge  and  the  sight  intensify  his  raging 
anger.  He  fears  his  kingdom  of  darkness  will  not  longer  be  pre- 
ferred to  the  kingdom  of  Christ. 

The  dragon  resolves  at  once,  and  begins  at  once,  to  make  war  upon 
these  dangerous  dispensers  of  kindness  and  love,  and  upon  these  de- 
tested messengers  of  light,  holiness,  and  salvation. 

The  dragon  creates,  appoints,  and  employs  the  wild  beast  from 
the  bottomless  pit  (xi.  7)  through  the  sea  (xiii.  1).  The  dragon  and  the 
sea-beast  are  thus  principal  and  agent.  This  relation  between  them 
imparts  identity  to  their  warfare  and  to  their  enemies. 

In  xi.  7,  there  is  a  prophecy  that  the  wild  beast  from  the  bottom- 
less pit  will  overcome  and  kill  "  the  two  witnesses." 

In  xii.  17,  the  dragon  resolves  and  begins  to  "make  war  with  the 
remnant  of  the  woman's  seed."  Here  is  the  fulfilment  of  the  prophecy 
in  xi.  7. 

xiii.  1,  2,  4,  7,  describes  the  manner  in  which  the  prophecy  is  ful- 
filled. The  dragon  conducts  the  war  through  his  agent,  the  sea- 
beast,  to  whom  he  gives  "  power  and  authority  to  make  war  "  (verses 
2,  4).  Thus  commissioned  and  empowered,  the  sea-beast  actually 
"makes  war  with  the  saints,  and  overcomes  them'''  (verse  7). 

In  the  prophecy  (xi.  7),  the  objects  of  the  predicted  warfare  are 
"the  two  witnesses."  In  the  fulfilment  of  the  prophecy,  the  objects 
of  the  warfare  are  "  the  remnant  of  the  woman's  seed"  (xii.  17),  and 
"the  saints"  (xiii.  7).     The  persons  who  are  the  objects  both  of  the 


202  THE  REVELATION   OF 

prophecy  and  of  its  fulfilment  are  the  same  persons.  "The  two  wit- 
nesses, the  remnant  of  the  woman's  seed,  and  the  saints"  are  identi- 
cal. The  Apocalyptic  history  and  experience  of  either  one  of  the  three 
classes  are  the  Apocalyptic  history  and  experience  of  the  other  two 
classes.  When  the  wild  beast  from  the  bottomless  pit  overcomes  and 
kills  "the  two  witnesses,"  he  at  the  same  time  overcomes  and  kills 
"the  remnant  of  the  woman's  seed,  and  the  saints."  When  the 
dragon  makes  war  upon  "the  remnant  of  the  woman's  seed,"  he  at 
the  same  time  makes  war  upon  the  two  witnesses  and  upon  the  saints. 
When  the  beast  from  the  sea  overcomes  the  saints,  he  at  the  same 
time  overcomes  the  two  witnesses  and  the  remnant  of  the  woman's 
seed.  The  two  witnesses,  the  remnant  of  the  woman's  seed,  and  the 
saints,  are  all  one  and  the  same  class  of  persons. 

18.  And  the  dragon  stops  on  the  sand- shore  of  the  sea. 

The  dragon  can  stop  nowhere  else.  He  has  not  the  two  long  and 
broad  wings  of  the  great  sun-eagle.  He  cannot  use  the  air,  and  fly  in 
pursuit  of  the  escaping  woman.  The  earth  is  her  friend  and  helper,  and 
his  enemy,  and  will  open  its  mouth  wider  than  his  jaws,  and  swallow 
him  up.  The  narrow  sand-shore  is  his  only  standing-place.  The  deep 
sea,  the  prolific  nest  of  savage  monsters  like  himself,  is  his  only  resort 
and  arsenal.  His  dragon-kindred  affect  deserts  and  loneliness  (Matt. 
xii.  43;  1  Pet.  v.  8).  This  desolate  dragon,  banished  from  sky  and 
land,  stands  on  a  congenial  and  hopeful  spot.  There  is  a  wild  beast 
in  the  bottomless  pit,  figured  by  the  fathomless  sea,  that  will  hear  and 
answer  the  dragon's  imperative  call. 

The  two  witnesses,  the  dragon  confronts  and  opposes  by  two  wild 
beasts. 

The  Church  of  Christ  represented  by  the  two  witnesses  is  both  "a 
congregation  of  faithful  men,"  and  the  "keeper  and  witness  of  Holy 
Writ."  The  social  organization  of  the  Church,  the  dragon  opposes  by 
the  wild  beast  from  the  bottomless  pit,  the  symbol  of  civil  power  hos- 
tile to  the  Church.  The  Church  as  "  the  keeper  and  witness  of  Holy 
Writ,"  the  inspired  record  of  G-od's  revealed  truth,  the  dragon  opposes 
by  the  wild  beast  from  the  earth,  the  lamb-dragon,  who  as  "false 
prophet"  perverts  God's  truth,  and  occupies  its  place  by  his  own  in- 
ventions and  errors. 

The  kingdom  of  Christ,  the  dragon  now  aspires  to  overthrow  by 
worldly  kingdoms  and  states,  anti-Christian  in  their  policy  and  ad- 
ministration, and  by  churches  nominally  Christian,  as  Romanism  and 
Unitarianism,  and  by  religious  bodies  renouncing  Christianity,  as 
Lootseeism,  Confucianism,  Buddhism,  Brahmanism,  Mohammedan- 
ism. Rabbinism,  Morraonism. 


ST.   JOHN   THE   DIVINE.  203 


CHAPTER   XIII. 

The  structural  continuity  of  chapters  x.-xiii.  requires  that 
the  prophetic  symbols  of  chapter  xiii.  be  referred,  for  their 
incipient  fulfilment,  to  the  early  periods  of  the  gospel. 

In  chapter  x.,  there  appears  an  angelic  symbol  of  Christ, 
the  Bridegroom  of  His  Church. 

In  chapter  xi.,  two  witnesses  testify  for  Christ,  and  are 
about  to  be  killed  by  the  wild  beast  from  the  bottomless  pit. 

In  chapter  xii.,  the  murderous  dragon  attempts  in  vain  to 
destroy  the  symbolic  woman  and  her  mighty  infant  son. 

Here,  ihen,  at  the  very  beginning  of  the  life  of  the  incar- 
nate Christ,  does  the  dragon  begin  his  deadly  persecutions  of 
the  Church  both  in  its  body,  and  in  its  head  Jesus  Christ. 
Dragon-hostility  begins  and  runs  parallel  with  incarnate 
love.     There  is  no  intermission  in  the  enmity  of  Satan. 

THE  TWO   WILD  BEASTS. 

In  this  chapter,  two  wild  beasts  appear,  one  out  of  the  sea 
(verse  1),  the  other  out  of  the  earth  (verse  11).  The  wild 
beast  from  the  sea  is  a  composite  nondescript,  part  leopard, 
part  bear,  part  lion.  Both  wild  beasts  are  God's  punitive 
agents. 

Punitive  wild  beasts  are  in  the  Bible  in  two  forms. 

Literal:  Lev.  xxvi.  22  ;  Dent,  xxviii.  26,  xxxii.  24;  1 
Kings  xiii.  24;  2  Kings  ii.  24;  Ps.  Ixxix.  2  ;  Tsa.  lvi.  9; 
Jer.  v.  6,  vii.  33,  xii.  9,  xv.  3  ;  Lam.  iii.  10;  Ezek.  v.  17,' 
xxix.  5,  xxxii.  4. 


204  THE   REVELATION   OF 

Figurative:  Ezek.  xxxiv.  8,  xxxix.  17-20;  Hos.  v.  14, 
xiii.  7,  8;  Dan.  vii.  3,  17. 

An  inspection  of  the  references  will  disclose  the  sources 
from  which  the  prophets  Ezekiel,  Hosea,  and  Daniel,  as  well 
as  St.  John,  derived  their  images  of  punitive  wild  beasts. 

At  the  present  time,  in  Hindostan,  wild  beasts  every  year 
destroy  thousands  of  human  beings. 

The  first  wild  beast,  the  one  from  the  sea  (xiii.  1),  from 
the  abyss,  "bottomless  pit"  (xi.  7,  xvii.  8),  is  mentioned 
without  the  second  wild  beast,  the  one  from  the  earth,  the 
lamb-dragon,  the  false  prophet,  ten  times  ;  namel}',  xi.  7,  xiii. 
1,  xvii.  3,  8,  11,  12,  13,  16,  17,  xix.  19. 

On  the  contraiy,  the  second  wild  beast,  the  one  from  the 
earth,  the  lamb-dragon,  the  false  prophet,  is  associated  with 
the  first  wild  beast  in  these  places:  xiii.  11,  12,  14,  15,  17, 
18,  xvi.  13  ;  and  is  his  subordinate. 

These  facts  prove  the  superiority  of  the  first  wild  beast  to 
the  second.  Pagan  imperialism  has  always  been  the  control- 
ling power  of  the  Church  of  Rome. 

Subjects  of  the  chapter.  —  The  enraged  dragon  summons  to 
his  help  two  other  spirits  as  wicked  as  himself,  (a)  the  leop- 
ard-bear-lion wild  beast  (verses  1-10),  (b)  the  lamb-dragon 
(11-18). 

The  imager}'  of  the  compound  wild  beast  is  taken  from  the 
prophet  Daniel  (vii.  3-7),  with  this  difference:  in  Daniel, 
each  beast  represents  a  separate  kingdom  ;  in  Revelation,  the 
tri-bestial  monster  represents  a  single  kingdom,  the  Pagan 
Roman  empire.  The  imagery  of  the  lamb-dragon  is  derived 
from  these  words  of  our  Lord:  "Beware  of  false  prophets, 
which  come  to  you  in  sheep's  clothing,  but  inwardly  they  are 
ravening  wolves  "  (Matt.  vii.  15). 

The  lamb-dragon  is  called  "the  false  prophet"  in  Rev. 
xvi.  13,  xix.  20,  xx.  10. 

The  mongrel  wild  beast  represents  the  Pagan  Roman  em- 
pire. The  lamb-dragon  represents  the  same  empire  nomi- 
nally Christian. 


ST.   JOHN   THE   DIVINE.  205 


THE  FIRST  WILD  BEAST    (Verses  1-10) . 

1.  Also  I  saw,  out  of  the  sea,  a  wild  beast  coming  up, 
having  ten  horns  and  seven  heads,  and  upon  his  horns  ten 
diadems,  and  upon  his  heads  names  of  blasphemy. 

I  saw:  this  vision,  out  of  the  sea,  a  wild  beast  coming  up. 

The  sea:  Isaiah  explains  this  symbolism  of  the  sea.  "  The  wicked 
are  like  the  troubled  sea  [negative  for  the  positive,  continually  causing 
destruction],  when  it  cannot  rest"  (lvii.  20).  The  sea  represents  the 
troubled  wicked  world.  Out  of  its  confusion,  wicked  governments 
originate.  Also  from  the  sea  the  four  beasts,  lion,  bear,  leopard,  and 
the  beast  dreadful  and  terrible  and  strong  exceedingly,  described  by 
the  prophet  Daniel,  arise  (Dan.  vii.  3-7). 

Only  here  does  the  first  wild  beast  come  from  the  sea.  In  xi.  7, 
xvii.  8,  he  comes  from  "  the  bottomless  pit,"  the  prison  of  the  dragon 
(xx.  3),  who  gives  him  his  power  and  throne  (xiii.  2).  The  first  wild 
beast  comes  from  a  lower  depth  than  the  sea,  his  apparent  birthplace. 

Ten  horns :  only  in  two  other  places,  namely,  xii.  3,  and  xvii.  3, 
are  there  beasts  with  seven  heads  and  ten  horns.  But  in  xii.  3,  and 
xvii.  3,  the  heads  precede  the  horns.  On  the  contrary,  in  xiii.  1,  the 
heads  follow  (Greek)  the  horns.  This  order  is  against  nature.  There 
must  be  a  head  before  there  is  a  horn.  There  cannot  be  a  horn  with- 
out a  head.  This  order  also  conflicts  with  St.  John's  own  usage  (xii. 
3,  xvii.  3). 

Why  does  he  here  (verse  1)  change  the  order  f  This  is  the  only 
possible  contextual  answer.  He  designs  to  indicate  that  the  wild 
beast  (xiii.  1)  is  in  symbol  the  repetition  of  the  fourth  beast  in  Daniel, 
as  only  this  beast  has  ''ten  horns,"  its  only  bodily  mark  save  its 
"iron  teeth"  (vii.  7). 

Other  Explanations  of  the  Reversed  Order. 

Dean  Alford  thus  explains:  "Ten  horns  put  first,  because  they  are 
crowned." 

Usage  does  not  justify  this  explanation.  Usage  establishes  itself 
by  comparing  xiii.  1  with  xii.  3  and  xvii.  3.  If  the  "ten  horns" 
(xiii.  1)  "are  put  first  because  they  are  crowned,"  then  the  "seven 
heads  "  (xii.  3)  stand  before  the  "  ten  horns  "  because  the  seven  heads 
are  crowned ;  "  seven  crowns  upon  bis  heads  "  (xii.  3).  But  crowning 
is  not  the  reason  for  the  precedence  of  the  seven  heads  (xii.  3) ;  because 
in  xvii.  3,  the  "  seven  heads,"  although  not  crowned,  precede  the  "  ten 
horns." 

Thus  the  only  usage  there  is  decides  that  the  crowning  (xiii.  1)  is 
not  the  reason  for  the  reversed  order. 


206  THE   REVELATION   OE 

"The  bonis  of  the  beast  are  mentioned  before  the  heads,  because, 
when  the  beast  Avas  arising  from  the  sea,  the  horns  would  first 
appear."  — Bishop  Wordsworth. 

But  it  is  not  certain  that  the  horns  appeared  first.  The  appearance 
of  the  beast  in  a  vision  would  be  instantaneous,  and  not  gradual  as 
Bishop  Wordsworth  supposes. 

Until  a  better  reason  than  the  contextual  can  be  given,  this  must 
hold  its  immovable  position. 

Ten  horns  and  seven  heads :  ten  and  seven,  definite  for  indefi- 
nite; many  horns,  symbols  of  power;  many  heads,  symbols  of  intelli- 
gence (Eccl.  ii.  14). 

Ten  diadems:  symbols  of  kingly  dignity  (xii.  3). 

Names  of  blasphemy:  the  heads  of  the  sea-beast  bear  titles 
which  are  blasphemous,  because  claiming  for  him  the  character  and 
power  of  Deity.  A  Roman  emperor  had  the  title  Divus,  divine. 
(Matt.  xxvi.  65;  Mark  ii.  7;  2  Thess.  ii.  4.) 

2.  And  the  wild  beast  which  I  saw  was  like  a  leopard,  and 
his  feet  as  the  feet  of  a  bear,  and  his  mouth  as  the  mouth  of 
a  lion  ;  and  the  dragon  gives  him  his  power  and  his  throne, 
even  great  authority. 

Leopard:  remarkable  for  swiftness  (Hab.  i.  8),  for  voracity 
(Ecclus.  xxviii.  23). 

Bear :  with  his  long  and  sharp  claws  tears  his  prey  in  pieces. 

Mouth  of  the  lion:  mouth  for  teeth.  "Their  teeth  as  the  teeth 
of  lions"  (ix.  8). 

In  verse  1  of  chapter  xiii.,  St.  John  connects  the  sea-beast  with  the 
fourth  beast  (Dan.  vii.  7).  In  this  verse  2,  he  connects  the  sea-beast 
with  the  first,  second,  and  third  beasts  of  Dan.  vii.  4-6.  He  thus 
connects  the  sea-beast  with  all  the  beasts  Daniel  exhibits.  Thus  con- 
necting the  sea-beast  with  all  four,  St.  John  does  not,  in  symbol,  con- 
nect the  sea-beast  with  any  single  one  of  the  four.  According  to  the 
prophet  Daniel,  his  four  beasts  represent  these  four  kingdoms:  — 

1.  Babylon  (Dan.  i.  1;  2  Chron.  xxxvi.  6,  22). 

2.  Media  (Dan.  xi.  1). 

3.  Persia  (Dan.  x.  1). 

4.  Greece  (Dan.  viii.  20,  21,  x.  20,  xi.  2). 

Since  the  sea-beast  is  connected  with  all  these  kingdoms,  he  is  not 
connected  with  any  single  kingdom.  He  is  not  connected  with  Greece. 
The  kingdom  the  sea-beast  symbolizes  is  not  Greece.  The  immediate 
successor  of  Greece  was  the  Roman  empire.  The  sea-beast  symbol- 
izes the  Pagan  empire  of  Rome.     The  sea-beast  can  symbolize 

NO    OTHER. 


ST.  JOHN   THE  DIVINE.  207 

A  wild  beast  agile,  fleet,  and  voracious  as  the  leopard,  stout  and 
sharp-footed  as  the  bear,  lion-mouthed,  and  ten-horned,  "dreadful 
and  terrible,"  is  a  most  formidable  monster.  In  describing  him,  hor- 
rid symbolism  exhausts  itself  in  the  word  "exceedingly"  (Dan.  vii. 
7).  Such  a  complicated  wild  beast  is  the  fit  representative  of  the 
Pagan  Roman  empire,  which  for  emperors  had  these  human  monsters 
Nero,  Domitian,  Severus,  and  for  soldiery  and  people  the  counterparts 
of  their  imperial  tyrants. 

As  the  wild  beast  from  the  sea  represents  the  Pagan  kingdom  or 
empire  of  Rome,  other  truths  follow:  — 

I.  The  sea  wild  beast  does  not  represent  any  individual  person  in 
the  empire,  whether  emperor,  or  pope,  or  any  other  imperial  officer. 

II.  As  the  representative  of  the  Roman  empire,  the  sea  wild  beast 
can  represent  the  empire  only  in  its  nature,  spirit,  character,  condition, 
and  influence.  He  represents  it  in  its  idolatrous  heathenism,  in  its 
immoralities,  in  its  imperiousness,  in  its  selfishness,  in  its  ambitions, 
in  its  injustice,  in  its  oppressions,  and  in  its  cruelties. 

III.  Since  the  wild  beast  from  the  sea  is  thus  an  abstraction,  he 
cannot  be  either  "wounded"  or  "die,"  or  be  "healed"  (Rev.  xiii. 
3),  or  have  a  "mouth"  (verse  5),  except  figuratively.  The  sea  wild 
beast  has  not  a  material  body:  he  is  simply  a  symbolical  monster,  and 
must  be  so  interpreted  and  understood. 

IV.  The  same  symbolical  character  belongs  to  several  other  apparent 
personages  in  the  New  Testament;  namely,  the  lamb-dragon  (Rev. 
xiii.  11),  the  harlot  woman  (xvii.  1),  the  man  of  sin  (2  Thess.  ii.  3), 
and  Antichrist  (1  John  ii.  18,  22,  iv.  3;  2  John  7). 

V.  As  the  sea  wild  beast  is  nothing  but  an  abstraction,  and  cannot 
therefore  be  wounded  bodily,  the  "sword"  (xiii.  14)  must  be  a  figura- 
tive sword,  and  as  such  can  be  nothing  else  than  "  the  sword  of  the 
Spirit,  which  is  the  word  of  God"  (Eph.  vi.  17),— his  revelation  by 
Jesus  Christ. 

3.  And  I  saw  one  of  his  heads,  as  though  slain  unto 
death ;  and  yet  the  wound  causing  his  death  is  healed,  and 
so  the  whole  earth  greatly  admires  the  wild  beast,  and  fol- 
lows after  him. 

One  of  his  heads:  the  sea  wild  beast,  like  the  dragon  (xii.  15), 
has  but  one  mouth  (xiii.  2),  and  therefore  but  one  head,  —  the  seat  of 
life.  His  other  heads  are  mere  emblems  of  multiform  wisdom  (Eccl. 
ii.  14). 

As  a  representative  abstraction,  this  wild  beast  can  be  wounded 
only  figuratively;  and,  as  his  figurative  wounding  is  in  the  seat  of  his 
intellect,  this  wounding  must  be  the  loss  of  a  measure  of  his  wisdom. 


208  THE  REVELATION   OF 

The  wisdom  of  the  sea  wild  beast  is  the  wisdom  of  the  heathen 
world,  which  is  religious  wisdom,  because  contrasted  by  St.  Paul  with 
Christian  wisdom.  "After  that  the  world  by  wisdom  knew  not  God, 
it  pleased  God,  by  the  foolishness  of  preaching  Christ  crucified,  to 
save  them  tbat  believe  "  (1  Cor.  i.  21). 

Pagan  Eome  is  wounded  and  weakened  in  its  idolatrous  heathenism 
by  the  preacbing  of  the  gospel  of  Jesus  Christ. 

The  New-Testament  history  exhibits  the  depth  of  these  wounds 
and  the  extent  of  this  weakening. 

The  Church  of  England,  in  her  Bible  published  A.D.  1611,  predicts 
that  the  "  blow  will  not  be  healed  "  (Epistle  Dedicatory). 

The  prediction  was  inspired  by  faith  in  Christ,  and  is  still  repeated 
and  cherished  by  the  same  inspired  faith,  sustaining  this  Church  and 
all  her  children  the  wide  world  over  in  their  opposition  to  the  false 
Church  of  Rome. 

As  early  as  A.D.  57,  a  Christian  church  is  firmly  established  in  the 
city  of  Rome  itself;  for  St.  Paul  wrote  his  Epistle  to  the  Romans 
to  this  church. 

Afterwards  St.  Paul  "dwelt  two  whole  years  in  his  own  hired 
house,"  in  the  city  of  Rome,  "and  received  all  that  came  in  unto 
him,  preaching  the  kingdom  of  God,  and  teaching  those  things  which 
concern  the  Lord  Jesus  Christ,  with  all  confidence,  no  man  forbid- 
ding him  "  (Acts  xxviii.  30,  81). 

So  great  is  the  blessing  of  God  upon  St.  Paul's  preaching,  that  he 
is  able  to  make  these  remarkable  records  in  his  Epistle  to  the  Philip- 
pians,  written  from  his  prison  in  Rome :  — 

"I  would  ye  should  understand,  brethren,  that  the  things  which 
happened  unto  me  have  fallen  out  rather  unto  the  furtherance  of  the 
gospel;  so  that  my  bonds  in  Christ  are  manifest  in  all  the  palace,  and 
in  all  other  places;  and  many  of  the  brethren  in  the  Lord,  waxing 
confident  in  my  bonds,  are  much  more  bold  to  speak  the  word  without 
fear"  (Phil.  i.  12-14). 

"All  the  saints  salute  you,  chiefly  they  that  are  of  Ccesar's  house- 
hold" (iv.  22). 

At  still  a  later  date,  the  ministry  of  St.  Paul  in  the  city  of  Rome 
continues  to  be  greatly  successful.  "In  my  gospel  I  suffer  trouble, 
as  an  evil  doer,  but  the  word  of  God  is  not  bound"  (2  Tim.  ii.  9). 

Previous  to  his  imprisonment  in  the  city  of  Rome,  and  to  the  won- 
derful success  of  his  preaching  in  the  palace  of  the  emperor,  he  had, 
to  use  his  own  account  of  his  extensive  travels  in  the  Roman  empire, 
"  fully  preached  the  gospei  from  Jerusalem  round  about  unto  Illyri- 
cum"  (Rom.  xv.  19),  a  thousand  miles  farther  west  than  the  "holy 
city." 

The  last  time  St.  Paul  visited  Jerusalem,  he  found  there  myriads 
of  Christian  Jews  (Acts  xxi.  20). 


ST.   J0J1N    THE   DIVINE.  209 


Before  his  death  St.  Paul  sent  epistles,  not  only  to  the  church  in 
Koine,  but  also  to  the  churches  in  Corinth,  Galatia,  Ephesus,  Phil- 
ippi,  Colosse,  and  Thessalonica. 

St.  Peter  addresses  his  epistles  to  Jewish  Christians  "  in  Pontus, 
Galatia,  Cappadocia,  Asia,  and  Bithynia"  (1  Pet.  i.  1). 

"So  mightily  grew  the  word  of  God"  throughout  the  Roman 
empire,  before  the  death  of  St.  Van),  A.D.  65,  "and  prevailed" 
(Acts  xix.  20). 

The  general  prevalence  of  the  gospel  in  the  Roman  empire  is  a 
spiritual  wound  in  the  heathenism  of  the  wild  beast  from  the  bottom- 
less pit,  so  deep  and  vital  that  though  for  a  time  cicatrized  and  seem- 
ingly healed,  the  sword-stroke  will  yet  prove  fatal.  The  heathenism 
still  pervading  the  Church  of  Rome  is  sure  to  die  and  disappear. 

As  though  slain:  the  Greek  particle  we  translate  "as  though," 
makes  the  participle  "  slain  "  figurative. 

Proofs  of  this  effect  of  the  particle  upon  the  participle:  — 

"  As  dying,  and,  behold,  we  live  "  (2  Cor.  vi.  9). 

"Remember  the.  prisoners,  as  hound  with  them"  (Heb.  xiii.  3). 

As  an  abstraction,  the  wild  beast  from  the  bottomless  pit  can  be 
slain  only  figuratively.  We  now  see  that  New-Testament  usage 
allows  the  participle  "slain"  to  be  used  in  a  figurative  sense. 

The  word  "slain"  does  not  conflict  with  the  figurative  explanations 
we  give  of  this  verse. 

Unto  death:  this  expression  occurs  also  in  Matt.  x.  21;  Luke 
xxii.  33;  Rom.  vi.  16,  vii.  10;  2  Cor.  ii.  16,  iv.  11.  The  slightest  in- 
spection of  these  places  will  satisfy  us  that  the  expression  "unto 
death"  means  unto  utter  and  absolute  death. 

The  wild  beast  from  the  bottomless  pit  can  die  only  figuratively. 
His  figurative  death  is  the  utter  extirpation  from  the  Roman  empiie 
of  idolatrous  heathenism  and  its  inevitable  accompaniments. 

Is  healed:  the  wild  beast  from  the  bottomless  pit  is  wounded  b\ 
the  general  prevalence  of  the  gospel  of  Jesus  Christ  in  the  pagan 
Roman  empire.  He  is  healed  by  the  suppression  of  the  gospel  of 
Christ,  and  by  the  restoration  of  the  worship  of  idols  by  the  authority 
of  the  Roman  emperors. 

St.  Paul,  and  all  the  apostles  of  our  Lord  save  St.  John,  are  vic- 
tims to  the  bloody  persecutions  which  assail  and  afflict  the  early 
Christian  Church. 

The  healing,  however,  of  the  wild  beast  representing  the  Pagan 
empire,  is  neither  thorough  nor  permanent. 

1.  It  is  not  thorough. 

Christianity  is  not  totally  suppressed :  waters  cannot  drown  it;  fires 
cannot  consume  it;  magisterial  enactments  and  executions  cannot 
annihilate  it. 


210  THE   REVELATION    Of 


2.  It  is  not  permanent. 

The  worship  of  idols  gradually  ceases.  Heathen  temples  become 
Christian  churches.  Paganism  no  longer  has  in  Western  Asia  and  in 
Europe  an  external  life. 

The  spirit  of  the  old  heathenism  still  survives  in  the  imperialism, 
the  assumed  infallibility,  the  claims  to  universal  dominion,  which 
characterize  the  Church  of  Rome,  and  the  civil  governments  which 
inherit  and  adopt  her  selfish  and  aggressive  policy. 

The  past  conflicts  between  the  gospel  of  Christ  and  the  wild  beast 
from  the  bottomless  pit  are  most  instructive,  most  admonitory,  and, 
in  their  lessons,  most  obligatory  and  most  encouraging. 

The  first,  the  early,  and  the  subsequent  victories  of  the  Christian 
Church  were  won  by  two  outward  instrumentalities,  made  successful 
by  the  accompanying  power  of  the  Holy  Ghost:  (a)  the  preaching  of 
Christ  crucified,  and  (b)  practical  Christian  love. 

When  the  clergy  became  philosophers  and  rhetoricians,  when  they 
quarrelled  with  each  other,  and  when  externalism  took  the  place  of 
love  of  Christ  and  love  of  souls,  the  lamb-dragon  rises  out  of  the 
earth,  and  the  harlot  woman  rides  queen  on  the  scarlet  wild  beast. 

The  ambitious,  contentious,  worldly,  and  degenerate  clergy  are 
often  the  real  "men  of  sin;"  the  actual  "antichrists;"  the  associ- 
ates of  the  dragon  in  summoning  ravaging  wild  beasts  from  the  sea 
and  the  earth ;  the  adopting  fathers  of  the  spiritual  harlot ;  the  ics- 
thetic  brokers  who  exchange  the  pure  and  life-giving  gospel  of  Christ 
for  absorbing  and  deadening  formalism.  And  yet  the  gospel  itself 
is  not  dead.  It  is  now,  as  always,  the  power  of  God  unto  salvation. 
Christ  is  now  present  with  his  Church,  as  ever  of  old.  No  more  now 
than  at  the  beginning,  does  God  give  to  Christ  and  his  people  the 
Spirit  by  measure  (John  iii.  34). 

The  Church  of  to-day  ought  to  be,  and  can  be  again,  a  Church 
inflicting  deadly  and  killing  wounds  on  all  Satanic  wild  beasts,  on  all 
apostatizing  churches,  on  all  forms  of  heathenism,  on  all  modern 
infidelity  and  prevalent  sin,  and  make  herself  the  victorious,  conquer- 
ing, and  renovating  "  arm  of  the  Lord  "  in  the  whole  world. 

The  first  conquests  of  the  gospel  can  now  be  repeated  by  the  re- 
sumption of  its  first  instrumentalities  appointed  by  Christ  himself: 
"Preach  the  word"  (2  Tim.  iv.  2);  "Love  the  brotherhood"  (1  Pet. 
ii.  17);  "Love  thy  neighbor  as  thyself"  (Gal.  v.  14);  "Love  thine 
enemies"  (Matt.  v.  44).  Christ's  truth  will  overcome  human  error. 
Love  will  conquer  hatred.  Holy  example  will  purify  viciousness  of 
life. 

The  whole  world  greatly  admires:  in  xi.  10,  "they  that  dwell 
on  the  earth,"  the  ungodly  world,  rejoice  and  make  merry,  because 
the  two  witnesses  are  dead.     Here,  in  this  verse  3,  the  whole  ungodly 


8T.    JOHh     THE    DIVINE.  211 


world,  in  their  joy  that  the  gospel  is  suppressed,  and  that  heathenism 
is  restored,  greatly  admires  the  wild  beast,  because  he  is  the  author 
of  the  change  which  inspires  their  joy  and  swells  their  merriment. 

4.  And  they  worship  the  dragon,  because  he  gives  the 
authority  to  the  wild  beast;  and  so  they  worship  the  wild 
beast,  saying,  Who  is  like  the  wild  beast?  and  who  can  war 
with  him  ? 

The  revived  Roman  empire,  though  gradually  becoming  nominally 
Christian,  continues  essentially  Pagan  in  its  spirit  and  policy. 

Who  is  like:  this  question  is  rhetorical  for  this  denial:  There  is 
no  one  like  the  wild  beast;  he  is  incomparable. 

Who  can  :  rhetorical  question  equalling  this  negation :  No  one  is 
able  to  war  with  the  wild  beast;  he  is  invincible. 

5.  And  there  is  given  him  a  mouth  speaking  impious 
words,  even  blasphemies.  Also  there  is  given  him  authority 
to  do  his  work,  foily-two  months. 

Is  given  him:  by  the  dragon,  verse  2,  last  clause. 

Impious  words:  Dan.  vii.  8,  20;  Ps.  xii.  3. 

Blasphemies :  2  Thess.  ii.  4. 

Authority:  by  God.     The  context  demands  this  sense. 

To  do  his  work:  this  sense  of  "do"  allowed  by  ii.  5.  Kind  of 
work  given,  Dan.  viii.  24,  "  to  destroy." 

Forty-two  months:  three  years  and  a  half. 

With  the  Hebrews,  seven  years  were,  in  reference  to  the  duration 
of  slavery,  a  complete  period  (Exod.  xxi.  2).  The  hurtful  work  of  the 
sea-beast  will  last  only  the  half  of  such  a  period.     See  xi.  2,  3. 

G.  And  so  he  opens  his  mouth  for  blasphemy  against  God  ; 
namely,  to  blaspheme  his  name  and  his  tabernacle,  even  the 
dwellers  in  heaven. 

Opens  his  mouth:  begins  to  speak,  Dan.  x.  16;  Matt.  v.  2;  Acts 
viii.  35. 

For  blasphemy  :  the  purpose  for  which  he  speaks. 

Against  God:  the  Supreme  God,  the  Father  of  our  Lord  Jesus 
Christ. 

To  blaspheme:  the  objects  following. 

(a)  His  name:  God  himself  in  all  his  attributes  and  relations 
(Exod.  ix.  16;  Luke  xi.  2);  a  deadly  sin  (Lev.  xxiv.  16). 

(6)  His  tabernacle:  his  Church  (xv.  5,  xxi.  3). 


212  THE   REVELATION    OF 

Even:  the  tabernacle,  the  Church,  is  defined  by  the  phrase  intro- 
duced by  "even." 

In  heaven:  because  attributive,  and  thus  emphatic,  is  identical 
with  "heavenly  places"  (Eph.  i.  3,  ii.  6),  which  are  spiritual  bless- 
ings in  Christ  (Eph.  i.  3);  "heaven"  in  a  figurative  sense  (Rev. 
xi.  12). 

Dwell :  to  dwell  in  heavenly  places,  is,  then,  to  dwell  in  spiritual 
blessings  in  Christ.  To  dwell  in  Christ,  is  to  dwell  in  God,  and  for 
God  to  dwell  in  us  (1  John  iv.  16). 

As  a  definition,  then,  of  "tabernacle,"  the  phrase  "dwellers  in 
heaven"  discloses  the  character  of  the  tabernacle,  the  Church.  It 
is  the  spiritual  Church.  This  the  sea-beast  "blasphemes,"  misrepre- 
sents, hates,  opposes,  and  injures. 

7.  Also  authority  is  given  him  over  every  tribe  and  nation, 
and  tongue  and  people. 

Is  given:  by  the  dragon. 

Tribe  :  community  of  common  blood. 

Nation:  community  of  common  name. 

Tongue :  community  of  common  speech. 

People :  community  of  common  customs. 

Universal  sovereignty  was  the  aspiration  of  the  Pagan  Roman 
empire. 

Universal  dominion  is  the  audacious  claim  of  the  present  Church 
of  Rome. 

8.  And  so  all  that  dwell  upon  the  earth  will  worship  him, 
of  whom  not  one  name  is  written  in  the  Lamb's  book  of  life, 
who  was  slain  from  the  foundation  of  the  world. 

Worship  him:  the  mongrel  wild  beast  (verse  1)  which  represents 
the  Pagan  Roman  empire. 

The  emperors  of  Pagan  Rome  were  addressed  as  gods,  and  were 
worshipped  as  gods. 

This  proof  is  furnished  by  an  inscription  in  Greek,  found  at  Assos, 
A.D.  1881,  containing  a  decree  of  the  town  of  Assos,  passed  on  the 
accession  of  the  Emperor  Caligula,  A.D.  37. 

The  following  is  from  the  vote  of  the  people :  — 

"Every  city  and  every  nation  is  eager  to  behold  the  face  of  the 
god"  (namely,  Caligula). 

The  following  is  from  the  oath  of  allegiance  to  Caligula,  taken  by 
the  people  of  Assos,  same  date,  A.D.  37:  — 


ST.    JOHN    THE    DIVINE.  213 


"  We  swear  by  the  Saviour  and  God,  Cresar  Augustus,  that  we 
will  be  faithful  to  Gaius  Csesar  Augustus"  (that  is,  to  Caligula), 

(Paper  of  the  Archaeological  Institute  of  America,  pp.  133-135, 
Boston,  1882.     Suetonius,  Caligula,  22,  elc.) 

Name:  for  person  (Acts  i.  15);  distributive  singular. 

Book  of  life:  book  giving  eternal  life  (Phil.  iv.  3). 

"Who  was  slain:  as  a  sacrifice  for  sin.  "Thou  wast  slain,  and 
hast  redeemed  us  to  God  by  thy  blood"  (Rev.  v.  9). 

From  the  foundation  of  the  world:  this  phrase  belongs  nut 
to  "  written,"  but  to  "  who  was  slain." 

Tbe  connection  of  "from  the  foundation  of  the  world"  is  im- 
movably established  by  the  following  unchangeable  and  authoritative 
usages. 

Usage  is  the  law  and  rule  of  speech.  —  Hoka.ce,  Art  of  Poetry,  72. 

1.  A  prepositional  clause  {"from  the  foundation  of  the  world"  is 
a  prepositional  clause)  belongs  to  the  nearest  participle,  and  not  to 
the  remote  verb. 

Examples.  —  (a)  "1  will  utter  things  kept  secret  from  the  founda- 
tion of  the  world"  (Matt.  xiii.  35). 

In  this  passage,  "will  utter"  is  the  verb,  "kept  secret"  is  the 
participle,  "from  the  foundation  of  the  world"  is  the  prepositional 
clause. 

Since  "will  utter"  predicts  future  action,  and  "from  the  founda- 
tion of  the  world"  denotes  past  time,  the  verb  and  the  participial 
clause  cannot  be  connected  until  the  distinction  between  future  and 
past  ceases.  The  only  possible  connection  the  prepositional  clause 
"from  the  foundation  of  the  world"  (Matt.  xiii.  35)  can  have  is  with 
the  participle  "  kept  secret." 

(6)  "The  blood  shed  from  the  foundation  of  the  world  may  be 
required  of  this  generation  "  (Luke  xi.  50). 

In  this  verse,  "shed"  is  the  participle;  "from  the  foundation  of 
the  world"  is  the  prepositional  clause;  "required"  is  the  verb. 

The  prepositional  clause  and  the  verb  cannot  be  connected,  for 
this  invincible  reason :  — 

Their  times  are  different.  The  time  of  the  prepositional  clause  is 
past;  the  time  of  the  verb  is  present.  Past  and  present  time  cannot 
be  united. 

The  usage,  thus  most  firmly  established  by  the  two  examples  just 
given,  connects,  in  Rev.  xiii.  8,  "from  the  foundation  of  the  world," 
not  with  the  remote  verb  "  written,"  but  alone  and  inseparably  with 
the  adjacent  participle  "slain." 

Rev.  xvii.  8  does  not  destroy  this  usage,  but  strongly  confirms  it. 

The  words  of  xvii.  8  differ  essentially  from  the  words  of  xiii.  8. 
This  essential  difference  is  shown  most  clearly  by  placing  the  two 


214  THE    REVELATION    OF 


passages  by  the  side  of  each  other.  "Of  whom  not  one  name  is 
written  in  the  book  of  life  of  the  Lamb  who  was  slain  from  the 
foundation  of  the  world  "  (Rev.  xiii.  8).  "Whose  names  were  not- 
written  in  the  book  of  life  from  the  foundation  of  the  world " 
(xvii.  8). 

This,  then,  is  the  essential  difference  between  the  two  passages: 
Rev.  xiii.  8  has  the  words,  "of  the  Lamb  who  was  slain;"  Rev.  xvii. 
8  has  not  these  words.  The  passages  are,  then,  not  identical.  Rev. 
xvii.  8  cannot  explain  Rev.  xiii.  8.  It  is  both  irrelevant  and  useless 
to  refer  to  Rev.  xvii.  8  as  an  illustration  and  interpretation  of  Rev. 
xiii.  8.  Rev.  xiii.  8  can  be  truly  explained  only  by  the  words  and 
usages  it  actually  contains. 

2.  The  expression  "  who  was  slain  "  is  the  equivalent  of  a  relative 
sentence. 

The  Yulgate,  and  the  Latin  Fuldensis  Codex,  qui  occisus  est,  as 
well  as  the  Greek,  regard  the  expression  as  a  relative  sentence. 

But  the  phrase  in  Rev.  xiii.  8,  "from  the  foundation  of  the 
world,"  is  by  Matt.  xiii.  35,  and  Luke  xi.  50,  made,  as  we  have 
already  seen,  an  inseparable  part  of  this  relative  sentence.  No  power 
on  earth  can  detach  the  phrase  from  the  relative  sentence.  This  rela- 
tive sentence  cannot  be  attached  to  "written."  The  relative  sen- 
tence has  no  relation  to  this  verb  "  written."  As  a  relative  sentence, 
all  the  relation  "  who  wras  slain  "  can  possibly  have  is  to  "  the  Lamb." 
So  long  as  "  who  was  slain"  is  a  relative  sentence,  — and  it  will  be 
forever,  —  it  will  belong  to  "the  Lamb,"  and  not  to  "written." 
"Who  was  slain  from  the  foundation  of  the  world,"*  will  always 
remain  the  same  sentence  it  is  at  present.  The  assertions  of  all 
Christendom  cannot  annihilate  the  steel  welding  St.  Matthew,  St. 
Luke,  and  St.  John  create  between  the  prepositional  clause  "from 
the  foundation  of  the  world,"  and  the  relative  sentence  "  who  was 
slain."     The  conjunction  is  divinely  constructed,  and  eternal. 

The  connection  we  have  just  exhibited  is  also  established  by  St. 
Peter. 

"  Ye  were  not  redeemed  with  corruptible  things,  but  with  the 
precious  blood  of  Christ,  who  verily  was  fore-ordained  before  the 
foundation  of  the  world"  (IPet.  i.  18-20).  ■ 

Because  "fore-ordained,"  Christ  was  in  God's  purpose  "slain 
before  the  foundation  of  the  world." 

The  animal  sacrifices  which  God  appointed  from  the  beginning 
of  the  human  race,  are  closely  connected  with  this  promise,  "The 
seed  of  the  woman  shall  bruise  the  serpent's  head  "  (Gen.  iii.  15). 

The  animal  which  Abel  sacrificed  took  away  his  sin,  but  not  by 
its  own  virtue. 

"The  blood  of  bulls  and  of  goats  cannot  take  away  sin"  (Heb. 
x.4). 


ST.   JOHN   THE  DIVINE.  216 

The  animal  sacrifice  offered  by  Abel  must  have  represented  "  the 
seed  of  the  woman,"  and  derived  all  its  efficacy  to  remove  sin  from 
the  represented  seed,  who  is  thus  "  the  Lamb  who  was  slain  from  the 
foundation  of  the  world  "  (Rev.  xiii.  8). 

9.  If  any  man  have  an  ear,  let  him  hear. 

Also  Rev.  ii.  7,  11,  17,  29;  iii.  6,  13,  22. 
In  substance,  our  Lord's  words  (Mark  iv.  23). 
This  call  summons    attention   to    the  words  following    as   most 
significant. 

10.  He  that  leadeth  into  captivit}^  shall  go  into  captivity  : 
he  that  killeth  with  the  sword  must  be  killed  with  the  sword. 
Here  is  the  patience  and  the  faitli  of  the  saints. 

The  persecutors  of  the  Cliurch  will  themselves  be  destroyed.  The 
language  is  the  repetition  and  intensification  of  our  Lord's  words, 
"  They  that  take  the  sword  shall  perish  with  the  sword  "  (Matt.  xxvi. 
52;  see  Jer.  xv.  2,  xliii.  11). 

These  predictions  are  here  uttered  to  encourage  his  people  to 
perseverance  and  faith. 

Leadeth  captivity:  leadeth  captives.  Abstract  for  concrete. 
Sense  of  the  first  clause  of  the  verse:  Captors  shall  become  cap- 
tives. 

Sense  of  the  second  clause:  The  victor  who  shall  with  his  deadly 
sword  so  strike  through  the  bodies  of  his  enemies  in  fight  as  not 
to  leave  even  one  alive,  shall  yet  be  himself  killed  outright  by  the 
sword. 

Sense  of  the  whole  verse:  God  shall  cause  his  Church,  though 
captured  and  killed,  to  triumph  over  all  opposition. 

Here  is  the  patience  and  the  faith  of  the  saints :  by  the  truths 
and  promises  just  uttered  by  God,  the  endurance  and  the  faith  of 
his  people  survive  all  assaults  (xiv.  12). 

THE  APPEARANCE   OF  THE   LAMB-DRAGON    (Verses  11-18). 

A  more  subtle  enemy  than  the  sea-beast.  The  apt  symbol  of  Papal 
Rome;  outwardly  a  lamb,  inwardly  a  dragon.  "There  shall  arise 
false  Christs,  send  false  prophets,  and  shall  show  great  signs  and  won- 
ders, and  shall  deceive  many.  Behold,  I  have  told  you  before"  (Matt. 
xxiv.  11,  24,  25). 

11.  Also  I  saw  another  wild  beast  coming  up  out  of  the 
earth  ;  and  he  was  having  two  horns  like  the  horns  of  a  lamb  ; 
and  yet  he  was  speaking  like  a  dragon. 


216  THE   KEY  ELATION    OF 


Another:  the  third  monster  afflicting  the  true  Church.  The 
dragon  is  the  first  (xii.  3).  The  sea-beast  is  the  second  (xiii.  1). 
Three  is  a  full  number.  A  fourth  monster  will  not  appear.  The 
third  is  the  last  of  the  desolating  trio. 

Out  of  the  earth :  the  first  wild  beast  (verse  1)  comes  apparently 
from  the  sea,  but  really  from  the  bottomless  pit.  A  second  wild  beast 
(verse  11)  comes  from  the  earth.  "The  earth"  is  here  a  term  for 
this  wicked  world  of  mankind.  "  He  that  is  of  the  earth  is  earthly," 
is  sinful  (John  iii.  31). 

Papal  Rome  in  its  worldly  spirit  and  outward  form  has  its  origin 
in  Pagan  Rome.  The  lamb-dragon  represents  the  succession  of  the 
Roman  hierarchy.  The  woman  in  purple  and  scarlet  (xvii.  3)  repre- 
sents the  Church  of  Rome  in  her  apostasy  from  Christ. 

The  horns  of  a  lamb :  the  horns  ef  a  lamb  are  short  and  harm- 
less, unlike  the  strong  and  dangerous  horns  of  the  bull  (Exod.  xxi. 
29)  and  of  the  first  wild  beast  (xiii.  1). 

Was  speaking:  the  Greek  tense,  the  imperfect,  was  speaking, 
describes  his  habitual  speech.  The  two  witnesses  speak  for  Christ. 
The  lamb-dragon  speaks  for  Satan. 

Like  a  dragon  :  the  dragon  is  "  the  Devil  and  Satan,  which  de- 
ceiveth  the  whole  world"  (xii.  9).  "The  Devil  is  a  liar"  (John  viii. 
44).  The  dragon's  speech,  and  the  speech  of  his  imitator  the  lamb- 
dragon,  is  therefore  deceitful,  lying,  false.  The  lamb-dragon  is  iden- 
tical with  the  "false  prophet"  (xvi.  13,  xix.  20,  xx.  10). 

The  lamb-dragon  "  deceiveth  them  that  dwell  on  the  earth"  (verse 
14). 

False  speech  is  false  doctrine.  "  Beware  of  false  prophets  which 
come  to  you  in  sheep's  clothing,  but  inwardly  they  are  ravening 
wolves"  (Matt.  vii.  15). 

Historical  verifications  of  the  false  doctrines  of  the  Church  of  Rome 
are, — 

1.  The  creed  of  Pope  Pius  IV.,  A.D.  1564. 

2.  Jesuitism,  sixteenth  century. 

3.  The  dogma  of  the  immaculate  conception  of  the  Virgin  Mary, 
A.D.  1854. 

4.  The  dogma  of  the  Pope's  infallibility,  A.D.  1870. 

12.  And  he  executes  all  the  authority  of  the  first  wild 
beast  before  him,  and  makes  the  earth,  even  the  dwellers  in 
it,  to  worship  the  first  wild  beast,  whose  death-wound  was 
healed. 

Executes:  the  lamb-dragon  performs  all  the  acts  authorized  by 
the  wild-beast  from  the  bottomless  pit.     Papal  Rome,  represented 


ST.  JOHN   THE   DiyiNE.  217 

by  the  lamb-dragon,  is,  as  an  organization,  the   creation,  the  repe- 
tition, the  successor,  of  Pagan  Home. 

The  succession  is  too  obvious  to  be  gainsaid. 

1.  The  Pope  succeeds  the  Roman  emperor. 

2.  The  present  Roman  Curia,  the  councillors  of  the  Pope,  succeeds 
the  Roman  senators  who  formed  the  council  of  state  for  the  Roman 
emperor. 

3.  The  Roman  cardinals,  the  representatives  of  the  Pope  in  foreign 
countries,  are  the  successors  of  the  proconsuls  under  tbe  Roman 
empire. 

Authority:  when  Satan  tempted  our  Lord,  the  tempter  claimed 
authority  over  "all  the  kingdoms  of  the  world."  Our  Lord  himself 
calls  Satan  "  the  prince  of  this  world  "  (John  xii.  31),  because  he  in- 
spires and  controls  wicked  men. 

A  portion  of  the  authority  the  dragon  claims,  he  intrusts  to  the 
wild  beast  from  the  bottomless  pit  (Rev.  xiii.  2).  In  his  turn, 
the  wild  beast  from  the  bottomless  pit  authorizes  the  wild  beast  from 
the  earth  to  act  in  his  place. 

The  wild  beast  from  the  bottomless  pit  represents  the  civil  and 
religious  power  of  Pagan  Rome.  This  twofold  power  is  embodied  in 
Papal  Rome. 

The  present  Pope  (Leo  XIII.)  is  not  satisfied  with  the  possession 
of  ecclesiastical  power.  He  is  at  the  present  time  exciting  such 
governments  in  Europe  as  he  can  influence,  to  demand  of  all  the 
powers  the  restoration  of  his  civil  power.  He  thus  re-asserts  the  old 
Papal  usurpation  that  Popery  has  authority  over  all  civil  govern- 
ments. 

Even :  explanatory. 

Healed :  see  verse  3. 

13.  And  he  doeth  great  signs,  even  to  make  fire  come 
down  from  heaven  to  the  earth  in  the  sight  of  men. 

Great  signs  :  Matt.  xxiv.  24;  2  Thess.  ii.  9.  The  Church  of  Rome 
claims  the  power  of  working  miracles  (Archbtshop  Wfately,  Er- 
rors of  Romanism). 

In  2  Thess.  ii.  9,  the  signs  are  characterized  as  false,  "  lying  won- 
ders." The  miracles  wrought  by  the  lamb-dragon,  the  symbol  of 
Papal  Rome,  are  mere  pretences. 

Doeth :  "  Nothing  is  more  common  than  to  speak  of  professed 
jugglers  as  doiwj  what  they  pretend  or  appear  to  do."  —  Rev.  Dr. 
Hugh  Farmer  (the  pupil  of  Dr.  Philip  Doddridge). 

Exod.  vii.  11,  22,  viii.  7,  18,  are  instances  which  confirm  Dr. 
Farmer's  assertion. 


218  THE  REVELATION    OF 

Fire:  reference  to  Elijah,  who  called  fire  from  heaven,  — 

(1)  To  vindicate  revealed  truth  (1  Kings  xviii.  36-39). 

(2)  To  punish  God's  enemies. 

(a)  The  Church  of  Rome  professes  to  work  miracles  to  justify  her 
exclusive  claims. 

(b)  The  Church  of  Rome  annually  (every  Maunday  Thursday) 
invokes  God's  vengeance  on  all  heretics.  "  Excommunicamus  et 
anathematizamus  omnes  hereticos." —  Perceval,  Roman  Schism, 
p.  xxxvii. 

14.  And  so  he  deceiveth  the  dwellers  upon  the  earth  by 
reason  of  the  signs  which  it  is  permitted  him  to  do  to  please 
the  wild  beast,  because  saying  to  the  dwellers  upon  the 
earth  to  make  an  image  for  the  worship  of  the  wild  beast, 
which  has  the  wound  of  the  sword,  and  yet  lives. 

And  so:  deception  follows  the  exhibition  of  pretended  miracles. 

Deceives:  this  verb  proves  that  the  miracles  (signs)  are  decep- 
tions, impositions,  and  frauds. 

Permitted :  by  God. 

Because  saying:  the  command  to  make  an  image  to  the  sea-beast 
pleased  him.  The  adoption  of  Pagan  worship  by  Papal  Rome  was 
most  agreeable  to  the  Pagan  emperors,  and  to  the  ignorant  masses  of 
people. 

An  image  for  the  worship  of  the  wild  beast:  this  is  the 
expression,  verse  15:  ''King  Nebuchadnezzar  required  the  image  he 
made  to  be  worshipped  "  (Dan.  iii.  5). 

Even  Christians  were  compelled  to  worship  the  image  of  the 
Roman  emperor. 

The  testimony  of  Pliny  establishes  thisfact:  "Cum  praeeunte  me 
deos  appellarent,  et  imagini  turn,  quam  propter  hoc  jusseram  cum 
simulacris  nummum  afferri,  thure  ac  vino  mpplicarent,  preterea 
maledicerent  Christo,  quorum  nihil  cogi  posse  dicuntur,  qui  sunt 
revera  Christiani,  dimittendos  esse  putavi"  (Pliny's  Letter  to  Trajan, 
Ep.  x.  97). 

Adoratio  pontijicis,  prescribed  by  the  Cceremoniale  Romanum,  is 
now  performed  after  each  papal  election.  The  adoration  was  per- 
formed to  Pope  Pius  IX.,  Wednesday,  June  17,  1846. 

Sword :  the  thrust  of  the  sword  is  mortal  (Heb.  iv.  12). 

Lives:  the  present  tense  "has"  imparts  the  same  time  to  "lives" 
(verse  3).  Pagan  Rome  lives  for  the  present  in  Papal  Rome.  But 
the  sword-thrust  in  the  head  of  the  first  wild  beast  will  yet  cause  his 
utter  and  lasting  death.    Christian  civilization  will  be  the  destruction 


ST.  JOHN   THE   DIVINE.  219 

of  Roman  imperialism,  both  in  all  churches  and  in  all  civil  govern- 
ments. The  spirit  of  Pagan  Rome  is  the  spirit  of  selfishness,  is  the 
spirit  of  self-indulgence,  is  the  spirit  of  self-aggrandizement,  is  the 
war-spirit,  which  now  afflict  both  rulers  and  people,  and  retard  and 
hinder  the  extension  of  the  gospel  of  Christ. 

15.  Also  it  is  permitted  to  give  breath  to  it,  the  image  of 
the  wild  beast,  that  the  image  of  the  wild  beast  may  even 
speak,  and  cause  that  whoever  shall  not  worship  the  image 
of  the  wild  beast  may  be  killed. 

Permitted :  by  God.  The  Greek  does  not  warrant  the  English 
version,  "he  had  power." 

Breath:  the  Greek  noun  sometimes  has  this  sense:  "Thou 
takest  away  their  breath"  (Ps.  civ.  29). 

The  superstition  which  can  worship  an  image  will  easily  regard  it 
as  alive  and  breathing.  This  strong  denial,  "There  is  no  breath  in 
the  mouths  of  idols"  (Ps.  cxxxv.  17),  may  oppose  the  actual  belief 
of  "the  heathen,"  that  their  idols  did  breathe. 

To  give  breath  to  the  image  of  the  wild  beast,  is  a  specification  of 
the  deception  ("deceives,"  verse  14).  St.  John  does  not  assert  the 
reality  of  the  breath  in  the  image. 

Speak :  an  image  which  is  assumed  to  breathe  can  also  be  as- 
sumed to  speak.  The  Psalmist,  in  denying  speech  to  idols,  seems  to 
imply  that  their  worshippers  claimed  for  them  the  power  of  uttering 
words.     "  They  speak  not"  (Ps.  cxxxv.  1(3). 

The  pretended  life  and  speech  of  Roman  Madonnas  are  fulfilments 
of  the  predictions  in  this  verse.1 

Killed :  the  Lateran  Council  expressly  requires  the  death  of  heretics 
by  the  hands  of  the  civil  power.  "  Monearetur  sceculares  intestates, 
quod  de  terris  sure  jurisdiction^  subjectis  universos  hcereticos  exter- 
minare"  (Lateran  IV.,  A.D.  1215;  Canon  III.'-  Perceval,  Roman 
Schism,  pp.  134,  135.) 

The  injuries  contemplated  by  the  Lateran  Council  are  both  mate- 
rial and  spiritual,  and  are,  contrary  to  the  law  of  Christ,  "Love  one 
another"  (John  xv.  12),  inflicted  by  Christians  upon  other  Christians. 

Material  Inquiries. 

Of  injuries  material,  inflicted  by  Christians  upon  other  Christians, 
there  are  no  examples  in  history  until  the  mediceval  period  of  the 

Christian  Church. 

1  Watson,  Theological  Institutes,  I.  168,  etc. 

*  Called  Lateran,  because  held  in  the  Church  of  St.  John  Lateran  in  Rome. 


220  THE  REVELATION   OF 

The  Inquisition. — Previous  to  the  twelfth  century  (xiii.  15)  Chris- 
tians had  various  controversies,  but  their  weapons  were  always  verbal. 
Not  till  the  thirteenth  century  was  there  an  organized  and  estab- 
lished Christian  system  of  imprisonment,  torture,  and  death  for 
heretics.  This  system  was  the  Inquisition,  which  was  created  by  the 
Church  of  Rome,  and  which  continued  its  deadly  work  for  at  least  five 
centuries. 

1.  By  order  of  the  Inquisition  in  the  thirteenth  century,  the  whole 
race  of  the  Albigenses  in  Languedoc  and  Toulouse,  France,  were 
hunted  by  fire  and  sword:  neither  sex,  age,  nor  condition  was  spared. 
The  towns  became  heaps  of  burning  ruins,  and  the  country  a  wil- 
derness. 

In  modern  France,  the  spirit  of  the  wild  beast  seeking  the  bodily 
death  of  the  members  of  Christ's  Church  still  survives. 

"The  Anti-Clerical  League"  of  Paris,  in  its  annual  report,  1884, 
maintains  an  exterminatory  intolerance  for  all  Christian  ideas  and 
persons,  and  asserts  the  power  of  persecution  even  unto  death.  — 
Churchman,  Sept.  6,  1884:  "Prospects  of  Reform  in  the  French 
Church." 

2.  The  Waldenses  in  Dauphine  and  Piedmont,  between  France  and 
Italy,  were,  in  1560,  conquered  by  a  Spanish  and  French  army  insti- 
gated by  Pope  Paul  IV.  Many  prisoners  wrere  buried  alive,  and 
women  and  children  ruthlessly  slaughtered. 

The  poet  Milton  has  given  disgraceful  immortality  to  this  inhuman 
carnage  perpetrated  by  the  Church  of  Rome:  — 

"  Avenge,  O  Lord,  thy  slaughtered  saints,  whose  bones 
Lie  scattered  on  the  Alpine  mountains  cold; 
Even  them  who  kept  thy  truth  so  pure  of  old, 
When  all  our  fathers  worshipped  stocks  and  stones, 
Forget  not:  in  thy  book  record  their  groans, 
Who  were  thy  sheep,  and  in  their  ancient  fold 
Slain  by  bloody  Piedmontese,  that  rolled 
Mother  with  infant  down  the  rocks.     Their  moans 
The  vales  redoubled  to  the  hills,  and  they 
To  heaven.     Their  martyred  blood  and  ashes  sow 
O'er  all  the  Italian  fields,  where  still  doth  sway 
The  triple  tyrant;  that  from  these  may  grow 
A  hundred-fold,  who,  having  learned  thy  way, 
Early  may  fly  the  Babylonian  woe. 

(John  Milton,  A.D.  1674:  Sonnet  xiii.) 

3.  Massacre  of  St.  Bartholomew,  Sunday,  Aug.  24,  1572. 
Thousands  of  Huguenots  (French  Protestants)  were  on  that  day 

murdered  in  France. 


ST.   JOHN   THE    DIVINE.  221 


The  reigning  Pope,  Gregory  XIII.,  commemorated  and  justified 
the  horrid  massacre  by  striking  a  medal,  bearing  on  the  obverse  the 
face  of  the  Pope,  and  this  inscription:  "Gregory  XIII.;  Pontjfex 
Maximus.  Anno  primo."  On  the  reverse,  the  destroying  angel, 
bearing  in  her  left  hand  a  cross,  in  her  right  a  sword;  before  her  are 
flying  and  prostrate  Huguenots  of  both  sexes  and  various  ages;  and 
this  inscription:  "Ugonottorum  strages,  1572."  ("The  slaughter 
of  the  Huguenots.") 

This  medal  is  reproduced  in  fac-simile  under  the  auspices  of  The 
American  Association  of  Numismatists,  1877,  Lagrange,  Ky. 

4.  During  the  short  reign  of  Queen  Mary  of  England,  A.D.  1553- 
1558,  Bishops  Ridley,  Latimer,  and  Cranmer  were  burned  at  the  stake, 
and  nearly  three  hundred  other  persons. 

Spiritual  Injuries  by  the  Church  of  Home. 

1.  Decrees  of  the  Council  of  Trent,  1545-1563. 

2.  Creed  of  Pius  IV.,  1564. 

3.  Jesuitism,  sixteenth  century,  by  which  large  numbers  of  Prot- 
estants were  recovered  to  Romanism. 

4.  Dogma  of  immaculate  conception,  1854. 

5.  Dogma  of  papal  infallibility,  1870. 

Thus  the  history  of  the  Church  of  Rome  furnishes  most  infamous 
fulfilments  of  the  symbolical  prophecies  of  Rev.  xiii.  15.  No  other 
Church  furnishes  such  coincidences  between  prophecy  and  history. 
The  fact  demonstrates  the  wild  beast  from  the  earth  as  the  symbol  of 
this  persecuting  and  erroneous  Church. 

The  Lamb-dragon's  Slave-marks  (Verses  16,  17). 

16.  Also  he  causeth  all,  both  small  and  great,  rich  and 
poor,  free  and  bond,  to  receive  a  mark  on  their  right  hand, 
or  on  their  forehead. 

Mark:  eight  times  in  Revelation  (xiii.  16,  17,  xiv.  9,  11,  xv.  2,  xvi. 
2.  xix.  20,  xx.  4) ;  in  every  instance  imposed  by  the  lamb-dragon. 

Mark:  brand  burned  in. 

"  These  enrolled  to  be  branded  even  by  fire  into  the  body  with  the 
ivy-leaf  mark  of  Bacchus"  (3  Mace.  ii.  29). 

Right  hand:  the  hand  for  work  (Judg.  v.  26;  Ps.  exxxvii.  5). 

"The  marks  of  soldiers  are  in  their  hands"  (JElian,  third 
century). 

Forehead:  "Slaves  are  inscribed  with  the  mark  of  their  lord, 
and  soldiers  are  inscribed  with  the  mark  of  their  leader"  (St.  Am- 
brose, fourth  century). 


222  THE   REVELATION    OF 


"On  the  forehead  for  profession,  in  the  hand  for  work"  (St. 
Augustine,  fifth  century). 

Ptolemy  Philopater,  second  century,  compelled  the  -Tews  in  Alex- 
andria to  be  enrolled  in  his  army,  and  to  he  branded  with  a  hot  iron. 

Philo  Jiukeus,  first  century,  mentions  idolaters  who  confessed 
their  idolatry  by  branding  its  mark  on  their  bodies  with  a  hot  iron. 

The  infliction  of  marks  by  the  lamb-dragon,  upon  all  classes  of 
men,  is  both  a  symbol  and  a  prophecy  of  the  universal  dominion  the 
Papacy  claims  and  asserts.  The  Papacy  would  even  now  enforce 
these  claims,  were  it  not  for  the  want  of  civil  power. 

The  acknowledged  records  of  the  Church  of  Rome  itself  are  unde- 
niable proofs  of  these  claims  and  assertions. 

We  copy  from  these  records  of  history :  — 

1.  "  The  Roman  pontiff  alone  is  rightly  called  universal." 

2.  "  All  princes  should  kiss  his  feet." 

3.  "He  may  dethrone  emperors." 

4.  "  The  Pope  is  able  to  release  subjects  from  their  allegiance  to 
evil  men." 

(Dictates  of  Pope  Gregory  VII.,  Hildebrand,  eleventh  century.)  — 
Wordsworth,  Rev.,  p.  225. 

"  Diffinimus  sanctam  Apostolicam  Sedem,  et  Romanum  pontificam, 
in  universam  orbem  terrere  primatum"  (Council  of  Florence,  A.D. 
1438).  — Perceval,  Roman  Schism,  p.  153. 

17.  And  that  no  one  may  buy  or  sell,  save  he  that  has  the 
mark ;  namely,  the  name  of  the  wild  beast,  or  the  number 
of  his  name. 

Buy  or  sell:  transact  business  (Jas.  iv.  13). 

The  mark:  was  the  name  of  the  lamb-dragon.  The  name  of  the 
popedom.  The  name  of  each  pope  in  the  succession  of  popes  which 
the  lamb-dragon  represents. 

Papal  Rome  adopted  these  interdicts  from  Pagan  Rome:  — 

"Non  illis  emendi  quidquam,  aut  vendendi  copia,  nee  ipsam  hau- 
sire  aquam  dabatur  licentia,  antequam  sacrificerent  detestandis  idolis. 
(Interdict  of  the  Roman  Emperor  Diocletian,  fourth  century.)  — 
Alford,  iv.  part  ii.  p.  678. 

The  number  of  his  name:  St.  John  refers  to  an  actual  practice. 
Numerical  values  were  given  to  the  letters  of  the  name.  Mercury  or 
Thoth  was  invoked  under  the  name  of  1218;  Jupiter,  under  the  name 
of  117;  the  sun,  under  the  name  of  608  {Dictionary  of  Bible,  "Anti- 
Christ,"  p.  111). 

Here  several  questions  arise. 


ST.   JOHN   THE   DIVINE.  223 


1.  What  was  this  number  ? 

The  reference  given  above  proves  that  the  number  was  the  number 
of  the  letters  in  the  name,  to  each  of  which  a  numerical  value  was 
given. 

Tharion,  the  Greek  noun  for  wild  beast,  has  in  Greek  tbe  numerical 
value  of  only  sixty -nine. 

2.  Is  the  number  of  the  wild  beast's  name  to  be  understood  symboli- 
cally, or  literally  f 

As  the  Apocalypse  is  throughout  a  book  of  symbols,  the  literal 
number  sixty-nine  is  not  intended.  Were  the  literal  sense  admissible, 
sixty-nine  is  not  six  hundred  and  sixty-six  (verse  18).  When,  therefore. 
St.  John,  in  verse  18,  says,  "  the  number  of  the  beast  is  six  hundred 
threescore  and  six,"  he  cannot  possibly  mean  the  literal  number. 

3.  Since  the  number  of  the  wild  beast  is  not  literal,  the  number 
must  be  symbolical.  But  in  what  sense  ?  Are  the  letters  of  the  wild 
beast's  name  symbols  ?  or  is  the  action  of  burning,  indicated  by  the 
use  made  of  the  letters,  the  symbol  ?  The  letters  composing  the 
names  were,  when  heated  red-hot,  burned  into  the  quivering  flesh  of 
the  slave.  The  burning,  and  not  tbe  letters  composing  the  name,  is 
the  symbol  of  tbe  slavery. 

The  language  itself  of  verse  17  demands  this  sense  for  the  number 
of  the  wild  beast.  The  symbolism  of  the  verse  consists  of  two  parts, 
"the  name,  and  the  number  of  the  name;"  that  is,  the  numerical 
values  of  the  name  as  a  different  brand.  The  repetition  of  the  symbols 
intensifies  the  symbolism.  St.  John,  by  repeating  the  symbols  in 
verse  17,  magnifies  the  arbitrariness  and  severity  of  the  wild  beast  as 
a  tyrannical  despot. 

18.  Here  is  The  Wisdom  [Christ].  Let  him,  who  has  the 
mind  of  revelation,  determine  the  number  [of  the  years]  of 
the  wild  beast,  for  the  number  is  a  man's  number.  And  so 
his  number  is  six  hundred  and  sixty-six. 

Here:  our  Lord  by  "here"  (Matt.  xii.  6,  41,  42,  xxiv.  23)  calls  at- 
tention to  himself.  St.  John  may,  therefore  (Rev.  xiii.  18),  repeat 
Christ's  manner  of  designating  personality. 

The  "Wisdom:  the  article  "Tbe"  must  here  be  noticed,  and 
allowed  its  full  force.  Perhaps  this  article  will  disclose  the  hiddeu 
meaning  of  wisdom  (Rev.  xiii.  18).  Wisdom  with  the  article  "the" 
occurs  in  Bible  Greek  only  in  these  three  places:  Matt.  xi.  19,  Luke 
vii.  35,  and  Rev.  xiii.  18.  In  Matt.  xi.  19,  Luke  vii.  35,  our  Lord 
appropriates  this  title,  The  Wisdom,  to  himself.  The  Wisdom,  for  The 
Wise  One,  that  is,  God;  abstract  for  concrete. 

This  is  our  Lord's  own  usage. 


224  THE    REVELATION    OF 


Examples.  —  "I  am  the  way,"  the  Leader;  and  "the  truth,"  the 
True  One;  and  "the  life,"  the  Living  One  (John  xiv.  6). 

"I  came  into  the  world,  that  I  should  hear  witness  to  the  truth," 
the  true  God  [in  opposition  to  idols].  "  Every  one  that  is  of  the  truth  " 
("of  God,"  John  viii.  47)  "heareth  my  voice"  (xviii.  37). 

"  Right  hand  of  the  power,"  the  Powerful  One  (Matt.  xxvi.  64). 

Since  it  is  thus  Christ's  own  usage  to  use  the  abstract  for  the  con- 
crete, and  especially  since  he  (Matt.  xi.  19;  Luke  vii.  35)  applies  "  The 
Wisdom"  to  himself,  "The  Wisdom"  (Rev.  xiii.  18),  the  only  other 
place  in  Bible  Greek  (besides  Matt.  xi.  10,  and  Luke  vii.  35,  where 
our  Lord  decides  "The  Wisdom"  means  himself)  where  "The  Wis- 
dom" occurs,  it  is  proved  (since  Matt.  xi.  19  and  Luke  vii.  35  impart 
their  meaning  to  Rev.  xiii.  18)  that  "The  Wisdom"  (Rev.  xiii.  18)  is 
no  other  than  Christ  himself.  The  lamb-dragon,  the  deceiver  (Rev. 
xiii.  14),  is  the  author  of  false  dogmas  in  the  Church.  Most  fitting  is 
it  for  Christ,  who  is  The  Wisdom,  the  wise  God,  to  expose  the  deceits 
of  the  cunning  deceiver,  and  decide  the  number  of  his  years. 

He  who  has  the  mind:  this  expression  may  also  be  a  title  of 
Christ.  The  Septuagint  of  Isa.  xl.  13  has  this  phrase,  the  mind  of  the 
Lord.  St.  Paul  (Rom.  xi.  34  ;  1  Cor.  ii.  16)  repeats  these  words  in  his 
Christian  arguments  ;  while  in  the  second  passage  (1  Cor.  ii.  16),  he 
makes  "the  mind  of  the  Lord"  and  "  the  mind  of  Christ"  identical. 

"The  mind  of  Christ"  is  the  mind  belonging  to  Christ.  But  the 
mind  belonging  to  Christ  is  the  mind  Christ  "has"  (Rev.  xiii.  18). 

Thus  Christ  is  proved  by  New-Testament  usage,  to  be  He  who  has 
the  mind;  and  the  expression  becomes  one  of  his  own  titles. 

But  when  Isaiah  asks,  "  Who  knows  the  mind  of  the  Lord?"  (Isa. 
xl.  13),  the  prophet  regards  the  Lord  as  a  Revelator  (see  verse  14).  In 
this  way  we  discover  the  character  of  the  mind  of  Christ  (Rev.  xiii. 
18).     His  mind  is  a  revealing  mind.      He  has  the  revealing  mind. 

St.  John  in  the  Book  of  Revelation  itself  describes  Christ  as  this 
very  possessor  of  the  power  of  revelation. 

"The  Son  of  God  hath  his  eyes  like  unto  aflame  of  fire"  (ii.  18). 
"  He  hath  the  seven  Spirits  of  God  "  (iii.  1). 

The  expression,  "He  that  hath  the  mind"  (Rev.  xiii.  18),  is  in 
meaning  the  intensified  repetition  of  the  expression,  "If  any  man 
have  an  ear"  (xiii.  9);  that  is,  have  a  mind  to  understand. 

The  identity  of  verse  9  and  verse  18  (Rev.  xiii.)  is  not  merely  in 
form,  but  also  in  subject  and  purpose. 

In  verse  8,  the  first  wild  beast  ("him  ")  is  sovereign  conqueror,  as 
civil  ruler. 

In  verse  17,  the  lamb-dragon,  as  religious  ruler,  is  in  like  manner 
universal  despot. 

Verses  9  and  10  predict  for  the  wild  beast  coming  out  of  the  sea 


ST.   JOHN    THE    DIVINE.  22< 


defeat  and  punishment.  This  prediction  is  for  the  encouragement  of 
the  faith  and  endurance  of  the  saints. 

Verse  18  contains,  as  we  shall  he  ahle  to  prove,  similar  predictions 
of  defeat  and  punishment  of  the  lamb-dragon  coming  out  of  the  earth. 

The  predictions  in  symbol  (verse  18)  have  the  same  object  as  the 
previous  predictions  (verse  10);  namely,  to  strengthen  and  render 
unconquerable  the  faith  and  patience  of  Christ's  people,  renewed  in 
his  holy  image. 

Let  Christ  decide  the  number  [of  the  years]  of  the  wild  beast. 

In  attempting  to  justify  this  translation  of  a  portion  of  the  Greek 
of  verse  18,  we  must  first  of  all  broadly  distinguish  the  following 
expressions,  which  resemble  each  other,  and,  on  account  of  their  re- 
semblance, are  often  confounded  and  taken  to  denote  the  same  thing. 

1.  The  wild  beast  (verse  17). 

2.  The  name  of  the  wild  beast  (verse  17). 
8.  The  number  of  his  name  (verse  17). 

4.  The  number  of  the  wild  beast  (verse  18). 
These  four  expressions  are  thus  distinguished :  — 

(a)  The  wild  beast  is  the  lamb-dragon,  distinguished,  by  coming 
from  the  earth,  from  the  wild  beast  coming  from  the  sea  (verse  1). 

(b)  The  name  of  the  wild  beast  is  lamb-dragon  (verse  11). 

(c)  The  number  of  his  name  is  the  numerical  value  given  to  the 
letters  of  his  name. 

(cZ)  The  number  of  the  wild  beast  is  the  number  of  his  years  on 
earth. 

The  Number  of  the  Wild  Beast. 

Of  the  nature  and  design  of  the  symbolism  of  this  language,  Sciip- 
ture  usage  furnishes  most  ample  and  conclusive  proofs. 

The  same  word  has  different  meanings. 

In  xii.  16,  the  word  "  mouth"  has  two  meanings. 

In  xiii.  10,  the  Greek  word  translated  "captivity"  has  two  mean 
ings,  —  captivity  and  captive. 

Since  these  Greek  words  (xii.  16,  xiii.  10)  have  two  meanings, 
arithmos  (number,  verses  17  and  18)  may  have  two  meanings,  in  case 
the  context  so  permits. 

The  context  certainly  gives  permission. 

In  verse  17,  number  is  numerical  value. 

In  verse  18,  number  is  the  number  of  years. 

In  verse  17,  the  wild  beast  uses  numbering  for  injustice.  In  verse 
18,  Christ  uses  numbering  for  justice. 

Proofs  that  Number  is  a  Symbol  of  Destruction. 
1.  Proofs  derived  from  the  word  itself, 
(a)  In  Rev.  vii.  and  xiv.,  numbers  are  symbols  of  future  condition. 


226  THE   REVELATION   OF 


In  these  chapters,  the  future  condition  is  preservation.  The  future 
condition  may  be  the  opposite  of  preservation.  Number,  as  a  symbol 
of  destruction,  is  therefore,  in  Rev.  xiii.  18,  possible. 

(b)  Number,  as  a  figurative  word,  is  sometimes  the  equivalent,  of 
fewness.     "  Years  of  number,"  that  is,  few  (Job  xvi.  22). 

(c)  Numbering  is  designation  to  destruction;  that  is,  a  sentenct 
to  destruction.  "I  will  number  [sentence]  you  to  the  sword"  (Isa. 
lxv.  12). 

(d)  Number  sometimes  means  to  complete,  to  finish.  The  prophet 
Daniel  thus  explains  Mene  in  the  divine  inscription  on  the  inner  wall 
of  Belshazzar's  palace :  "  God  hath  numbered  thy  kingdom,  and  finished 
it"  (Dan.  v. 26).  Mene,  therefore,  as  a  symbolical  number,  expresses  a 
finished  numbering.     Thus  Bible  usage  decides  that  the  number  of  the 

wild  beast  may  mean  a,  finishing  number,  a  number  which  finishes  the 
career  of  the  lamb-dragon.  The  number  666  will  finish  his  kingdom 
and  domination  in  this  world. 

(e)  The  word  "number"  is  used,  in  the  Bible,  with  years,  to  desig- 
nate a  period  of  time. 

"The  number  of  Ids  years''  (Job  xxxvi.  26). 

"The  number  of  the  years"  (Dan.  ix.  2). 

The  Book  of  Ecclexiasticus  uses  the  word  "  number"  in  connection 
with  a  definite  designation  of  years.  "The  number  of  a  man's  days 
at  the  most  are  a  hundred  yews"  (xviii.  9). 

Bible  usage,  therefore,  permits  St.  John  to  say  definitely,  "The 
number  of  the  years  of  the  wild  beast  are  six  hundred  and  sixty-six," 
and  to  designate  by  the  language  the  destruction  of  the  wild  beast  as 
determined  and  defined  by  Christ. 

2.  Proofs  derived  from  the  Greek  verb psephizo  (translated  "  count," 
English  Version).  In  Bible  Greek,  this  verb  occurs  but  twice,  here  and 
Luke  xiv.  28,  "counteth."  The  verb  is  derived  from  pse^/ios,  a  peb- 
ble, a  vote.  In  classic  Greek,  the  verb  means  not  only  "to  count," 
"to  reckon,"  but  also  "to  vote,"  "to  decide." 

Meaning  of  the  Greek  expression,  Psephisto  ton  arithmon  (Rev. 
xiii.  18):  — 

This  expression  is  not,  either  in  its  form  or  in  its  meaning,  the  same 
as  either  of  these  four  Greek  expressions :  — 

(a)  "Take  the  number"  (Num.  iii.  40).  That  is,  count  the 
number. 

(6)  "Number  the  number"  (2  Chron.  ii.  17).  That  is,  carefully 
number  the  number. 

(c)  "Know  the  number"  (2  Sam.  xxiv.  2;  1  Chron.  xxi.  2).  That 
i*,  know  the  exact  number. 

(d)  "Understand  the  number"  (Dan.  ix.  2).  That  is,  understand 
the  meaning  of  the  number. 


ST.   JOHN   THE  DIVINE.  227 


Had  St.  John  intended  to  give  either  of  these  four  directions,  (a) 
take  (count)  the  number,  (b)  carefully  number,  (c)  know  the  exact 
number,  (d)  understand  the  meaning  of  the  number,  he  would  have 
used  either  "take,"  "number,"  "know,"  or  "understand."  But  in 
Rev.  xiii.  18  he  uses  neither  :  he  rejects  each  of  these  four  verbs,  and 
selects  in  their  place  the  verb  psephizo.  By  this  rejection,  and  by  this 
selection,  St.  John  most  plainly  indicates,  that  by  the  Greek  expres- 
sion, psephlsato  ton  arithmon,  he  does  not  mean  either  (a)  count  the 
letters  in  the  name  of  the  wild  beast,  or  (b)  carefully  number  them, 
or  (c)  know  their  exact  number,  or  (d)  understand  their  meaning. 
By  his  selection  of  psephizo,  he  not  only  rejects  the  four  verbs,  "take 
[count],"  "number,"  "know,"  "understand,"  and  their  meanings, 
but  also  rejects  from  this  Greek  verb  itself,  in  Hev.  xiii.  18,  each  and 
all  of  these  meanings.  According  to  St.  John's  own  decision,  psephizo 
cannot,  in  Rev.  xiii.  18,  mean  "count,"  cannot  mean  "number 
carefully,"  cannot  mean  "know  exactly,"  cannot  mean  "under- 
stand the  meaning." 

(e)  "  The  number  of  years  "  is,  as  we  have  seen,  a  Bible  term  for  a 
definite  period* of  time. 

But,  whenever  a  period  of  time  is  numbered  in  the  Bible,  the  verb 
used  to  express  the  numbering  is  never  psephizo,  the  verb  in  Rev.  xiii. 
IS;  but,  on  the  contrary,  is  without  variation,  in  every  instance,  either 
arithmeo,  to  number,  or  its  compound  with  a  preposition. 

We  subjoin  all  the  places:  — 

Simple  verb,  Lev.  xxiii.  16;  Job  xxxix.  2. 

Compound,  Lev.  xv.  13,  xxv.  8;  Deut.  xvi.  9. 

It  is  thus  a  Bible  demonstration,  that  psephizo  (Rev.  xiii.  18)  does 
not  mean  merely  "to  number,"  but  has  an  additional  and  different 
signification. 

Nor  is  this  the  entire  effect  of  St.  John's  rejection  from  psephizo 
the  meanings  of  "take  [count],"  "number,"  "know,"  "under- 
stand." He  by  anticipation  utterly  and  forever  rejects  from  Rev. 
xiii.  18,  all  the  explanations,  prophecies,  discussions,  and  contro- 
versies which  have  arisen  during  the  subsequent  centuries  from  the 
prevalent  assumptions  that  this  Greek  verb  may  have  its  impossible 
sense  in  the  passage,  of  either  "take  [count],"  "number,"  "know," 
or  "  understand." 

Since  psephisato  (Rev.  xiii.  18)  cannot  mean  "take  [count],"  can- 
not mean  "number,"  cannot  mean  "know,"  cannot  mean  "under- 
stand," cannot  mean  merely  "  to  number,"  we  have  yet  left  us  the 
task  of  finding,  if  possible,  the  true  and  full  meaning  of  the  verb 
in  this  verse  18  of  chapter  xiii. 

The  Bible  meaning  of  psephizo:  — 

Inasmuch  as  this  verb  occurs  but  twice  in  Bible  Greek  (Luke  xiv. 


228  THE   REVELATION   OF 


28,  and  Rev.  xiii.  18),  the  only  Bible  illumination  remaining  to  en- 
lighten our  exegetical  darkness  is  the  noun  psephisma,  the  only 
derivative  this  verb  has.  Since  it  is  a  Septuagint  word,  its  authority 
is  decisive  and  binding. 

Psepliisma  is  thus  defined  :  "  A  decree  of  the  people,  binding  upon 
all  classes"  (Smith,  Diet  Antiq.,  p.  211  a.). 

Thus  defined,  psephisma  was,  with  the  Greeks,  a  binding  decree  for 
ti  whole  community. 

In  the  Septuagint,  this  judicial  word  occurs  five  times,  and  in  these 
three  senses :  — 

1.  In  the  Grecian  sense,  three  times  (2  Mace.  x.  8,  xii.  4,  xv.  36),  a 
decree  binding  the  whole  community. 

2.  A  decree,  with  the  penalty  of  death. 

"There  went  out  a  decree  [psephisma]  to  the  neighboring  cities  of 
the  heathen,  by  the  suggestion  of  Ptolemee,  against  the  Jews,  that 
they  should  observe  the  same  fashions,  and  be  partakers  of  their 
sacrifices;  and  whoso  would  not  conform  themselves  to  the  manners 
of  the  Gentiles  should  be  put  to  death"  (2  Mace.  vi.  8,  9). 

3.  A  decree  for  the  actual  destruction  of  life. 

"Haman,  the  enemy  of  all  the  Jews,  devised  against  the  Jews  to 
destroy  them,  and  cast  Pur,  that  is,  the  lot  \psephisma,  Sept.],  to  con- 
sume them  and  to  destroy  them"  (Esth.  ix.  24). 

Thus,  in  2  Mace.  vi.  9,  and  Esth.  ix.  24,  psephisma  means  a  deadly 
decree. 

This  deadly  meaning  psephisma  derives  from  its  verb,  psephizo, 
which  must,  therefore,  mean  (Rev.  xiii.  18)  to  determine  a  deadly 
decree. 

Because psephisato  (verse  18)  must  have  this  meaning,  we  are  au- 
thorized by  the  usages  of  Bible  Greek  to  translate  the  second  portion 
of  the  verse  in  this  form :  — 

"Let  Christ,  who  has  the  revealing  mind,  determine  the  number  of 
the  wild  beast.     For  it  is  a  man's  number." 

The  wild  beast  from  the  earth  is  the  symbol  of  a  kingdom  (Dan.  vii. 
23).  For  this  reason,  this  beast  cannot  be  an  individual  king.  The 
beast  cannot  symbolize  any  one  man  whatever,  either  king  or  emperor, 
either  bishop  or  pope. 

The  consequence  is  most  important.  Man,  in  the  phrase  "man's 
number,"  cannot  refer  to  the  symbolizing  wild  beast,  the  lamb-dragon. 
The  word  "man"  cannot  refer  to  any  civil  officer  or  ecclesiastical 
ruler  of  Rome,  either  ancient  or  modern. 

Meaning  of  the  Phrase. 

The  me  aning  of  "man's  number"  is  determined  by  the  phrase, 
1  man's  measure  "  (Rev.  xxi.  17),  as  it  there  means  a  measure  used  by 


ST.  JOHN   THE  DIVINE.  229 

man.  Hence  "  man's  number  "  can  mean  notbing  else  than  a  number 
used  by  man,  used  by  mankind.  The  number  is  a  human,  common. 
usual  number.  The  sense  of  "  a  man's  number"  cannot  be  a  number 
pointing  out  a  man.  This  is  the  only  possible  sense  of  "a  man's 
number;"  namely,  a  number,  numerals  every  man  uses  and  under- 
stands.    And  so  his  number  is  six  hundred  and  sixty-six. 

His:  that  is,  his  appointed  number;  appointed  by  Christ. 

Six  hundred  and  sixty-six:  in  Second  Maccabees,  there  ar^ 
various  division  of  large  numbers,  which  are  indefinite,  and  which 
determine  the  character  of  the  number  six  hundred  and  sixty-six. 

Examples.  —  (a)  A  fourth.  "  Five  and  twenty  thousand  "  (2  Mace, 
xii.  26). 

(6)  Half.  Two  hundred  and  forty  (verse  9)  [about  half]  five  hun- 
dred and  five  thousand  (verse  10). 

(c)  Tbree-fourths.     Seven  hundred  and  fifty  (verse  17). 

(d)  Two-thirds.     Six  hundred  (verse  29). 

In  the  canonical  books  of  the  Bible,  six  hundred  is  the  same  in- 
definite two-thirds  of  a  thousand.  "About  six  hundred"  (1  Sam. 
xxiii.  13) ;  afterwards,  the  same  body  of  men,  who  are  thus  only 
"about  six  hundred,"  are  called  exactly  six  hundred  (xxvii.  2, 
xxx.  9). 

These  facts  respecting  the  Bible  use  of  numbers  prove  that  "six 
hundred  and  sixty-six"  (Rev.  xiii.  18)  is  two-thirds  of  a  thousand. 

But  as  this  number,  a  thousand,  is  indefinite  {"about  a  thousand," 
Judg.  ix.  49),  its  two-thirds,  six  hundred  and  sixty-six,  is  also  indefi- 
nite. 

Tbe  fact  is  decisive  in  the  explanation  of  our  present  passage. 
Since  six  hundred  and  sixty-six  is  indefinite,  it  cannot  designate  the 
numerical  values  of  the  letters  composing  any  man's  name.  The 
numerical  value  of  such  letters  is  definite.  But  six  hundred  and  sixty- 
six  (Rev.  xiii.  18)  is  indefinite.  An  indefinite  number  cannot  possibly 
define  and  denote  a  definite  number.  Indefinite  six  hundred  and  sixty- 
six  cannot  by  any  process  be  embodied  in  the  definite.  —  (Lateinos. 
Alford,  iv.,  part  ii.  p.  679.  Wordsworth  and  Webster  and 
Wilkinson,  on  Rev.  xiii.  18,  Bible  Commentary  on  Rev.,  p.  697.) 

All  words,  whether  Latin,  Greek,  Hebrew,  or  some  other  tongue, 
are  definite  in  the  number  of  their  letters.  No  definite  word  can 
match  the  indefinite  six  hundred  and  sixty-six.  No  defined  casting 
can  fit  an  indefinite  mould. 

The  old  attempts  to  explain  Rev.  xiii.  18  must  be  abandoned. 

Why  St.  John  regards  .six  hundred  and  sixty-six  as  two-thirds  of  a 
thousand : — 

In  Zech.  xiii.  8,  an  integer  is  divided  into  three  parts,  two  of  which 
are  cut  off. 


280  THE  REVELATION   OF 

St.  John  employs  the  triform  enumeration  of  Zechariah  to  indi- 
cate that  the  number  six  hundred  and  sixty-six  is  itself  a  symbol  of 
excision. 

This  symbolical  excision  of  the  lamb-dragon  is  most  instructive, 
and  also  most  animating  to  the  faith  and  patience  of  Christ's  true 
people.  The  existence,  the  domination,  the  oppression,  of  Popedom 
are  not  perpetual.  Their  period  of  six  hundred  and  sixty-six,  what- 
ever of  actual  time  these  may  be,  will  surely  come  to  an  end.  Both 
the  world  of  mankind  and  the  Church  of  Christ  will  outlive  all  popes. 
The  happy  time  will  come  when  Popery  will  be  known  only  as  a 
usurpation  and  an  affliction  of  the  past.  Christ  alone  will  yet  be  uni- 
versal Bishop,  and  the  sole  Head  of  his  liberated  and  purified  Church 
on  earth.  God,  in  his  infinite  mercies  and  unfailing  love  and  power, 
hasten  the  advent  of  the  long-desired  and  glorious  day! 

"  The  Lord  of  heaven  and  earth  defend  us  from  the  tyranny  and 
pride  of  the  popes  and  prelates  of  Rome;  that  they  never  enter  his 
vineyard  again,  but  that  they  may  be  utterly  confounded  and  put 
to  flight  in  all  parts  of  the  world:  and  he  of  his  great  mercy  so  work 
in  all  men's  hearts  by  the  mighty  power  of  the  Holy  Ghost,  that  the 
comfortable  gospel  of  his  Son  Christ  may  be  truly  preached,  truly 
received,  and  truly  followed,  in  all  places,  to  the  beating-down  of  sin, 
death,  the  pope,  the  Devil,  and  all  the  kingdom  of  Antichrist,  that 
like  scattered  and  dispersed  sheep,  being  at  length  gathered  into  one 
fold,  we  may  in  the  end  rest  all  together  in  the  bosom  of  Abraham, 
Isaac,  and  Jacob,  there  to  be  partakers  of  eternal  and  everlasting  life, 
through  the  merits  and  death  of  Jesus  Christ  our  Saviour.  Amen."  — 
Homilies.  Second  part  of  sermon  for  Whitsunday.  Article  of  Re- 
ligion, xxxv. 

The  Spiritual  War/are  of  the  Lamb-Dragon. 

On  several  preceding  pages,  there  are  memorable  instances  of  the 
external  warfare  of  the  lamb-dragon. 

But  we  largely  fail  to  estimate  his  power,  if  wre  regard  the  destruc- 
tive warfare  he  incessantly  wages  as  wholly  external,  or  wholly  in 
times  gone  by. 

The  lamb-dragon  is  a  deceiver  (Rev.  xiii.  14).  In  order  to  detect 
his  numerous  deceptions,  and  by  their  detection  measure  his  influ- 
ence in  the  Church  of  Christ,  and  discover  his  character,  we  must 
first  of  all  closely  examine  the  words  of  Christ  and  his  apostles,  in 
which  they  either  describe  the  existence  in  their  own  times  of  spirit- 
ual adversaries,  or  predict  their  advent  in  the  future. 

Our  Lord  and  his  first  ministers  invariably  ascribe  the  prevalence 
of  moral  evil  in  this  world  to  Satan  and  his  subordinate  demons. 

Our  Lord  attributes  his  own  temptations  in  the  wilderness  to  the 
Devil. 


ST.   JOHN    THE   DIVINE.  231 

"  Get  thee  hence,  Satan."  "  Then  the  Devil  leaveth  him"  (Matt. 
iv.  10,  11). 

"The  Devil  is  a  liar,  and  the  father  of  it"  (John  viii.  44). 

11  Satan  cometh  immediately,  and  taketh  away  the  word  that  was 
sown  in  their  hearts"  (Mark  iv.  15). 

"  The  enemy  that  sowed  the  tares  is  the  Devil  "  (Matt.  xiii.  39). 

"Simon,  Satan  hath  desired  to  have  you"  (Luke  xxii.  31). 

"  Ye  are  of  your  father  the  Devil,  and  the  lusts  of  your  father  ye 
will  do"  (John  viii.  44). 

When  Christ  commissions  St.  Paul  to  preach  the  gospel,  it  is  for 
this  purpose,  "To  turn  the  Gentiles  from  the  power  of  Satan  unto 
God"  (Actsxxvi.  18). 

The  apostles  of  our  Lord  everywhere  repeat  his  declarations  re- 
specting the  hurtful  influence  of  Satan  upon  the  souls  of  men. 

St.  Paul  thus  addresses  Elymas  the  sorcerer:  "O  full  of  all 
subtlety  and  all  mischief,  thou  child  of  the  Devil,  thou  enemy  of 
all  righteousness,  wilt  thou  not  cease  to  pervert  the  right  ways  of  the 
Lord?"  (Acts  xiii.  10.) 

St.  Paul  elsewhere  utters  the  same  alarming  truths. 

"Give  not  place  to  the  Devil"  (Eph.  iv.  27). 

"Be  able  to  stand  against  the  wiles  of  the  Devil"  (vi.  11). 

"  Lest  he  fall  into  the  snare  of  the  Devil  "  (1  Tim.  iii.  7). 

"  Some  have  already  turned  aside  unto  Satan  "  (v.  15). 

St.  James  is  equally  decided  in  his  warning. 

"  Resist  the  Devil "  (iv.  7). 

The  trumpet  of  St.  Peter  is  even  louder  in  its  warning. 

"Be  sober,  be  vigilant;  because  your  adversary  the  Devil,  as  a 
roaring  lion,  walketh  about,  seeking  whom  he  may  devour"  (1  Pet. 
v.  8). 

St.  John  is  even  more  explicit. 

"  He  that  committeth  sin  is  of  the  Devil "  (1  John  iii.  8). 

The  roaring  lion  does  not  walk  about  without  seizing  his  prey  of 
human  souls.  His  ruin  of  Judas,  one  of  the  disciples  our  Lord  him- 
self chose  to  be  his  personal  attendant,  was  the  introduction  to  the 
ruin  of  many  others  who  ranked  themselves  among  the  followers  of 
Christ. 

Through  the  dictation  of  Satan,  heresiarchs  and  apostates  start 
immediately  into  life,  succeed  each  other  in  rapid  succession,  and 
perpetuate  their  perversions  and  errors  to  future  periods. 

The  discovery  and  delineation  of  the  several  abettors  of  Satan 
pertain  to  the  history  of  the  Church  of  Christ.  As  spring-heads  of 
poisonous  streams,  many  of  which  are  still  running  in  desolating  cur- 
rent, they  are  as  records  full  of  instruction  and  admonition. 

We  must  not  pass  them  by.  Faithfulness  to  truth  andto  history 
demands  their  accurate  recognition. 


232  THE  REVELATION   OF 

"  There  shall  arise  false  Christs"  (Matt.  xxiv.  24). 

The  prediction  seems  from  its  improbability  almost  incredible. 
St.  Paul,  however,  not  only  reiterates  substantially  the  prediction, 
but  so  definitely  explains  it  that  we  are  obliged  to  recognize  "  the 
man  of  sin"  (2  Thess.  ii.  3),  the  false  Christ,  in  the  Roman  Papacy. 
To  no  other  historical  body  can  these  words  of  this  apostle  possibly 
apply:  "There  shall  come  a  falling  away  first,  and  that  man  of  sin 
be  revealed,  the  son  of  perdition;  who  opposeth  and  exalteth  himself 
above  all  that  is  called  God,  or  that  is  worshipped;  so  that  he  as 
God  sitteth  in  the  temple  of  God,  showing  himself  that  he  is  God" 
(2  Thess.  ii.  3,  4). 

The  translators  of  the  Bible  of  King  James  I.,  A.D.  1611,  refer 
2  Thess.  ii.  3,  4,  to  the  Roman  popedom :  — 

"  The  zeal  of  Your  Majesty  toward  the  house  of  God  manifests 
itself  abroad  in  the  farthest  parts  of  Christendom,  by  writing  in  de- 
fence of  the  truth  (which  hath  given  such  a  blow  unto  '  that  man  of 
sin,'  as  will  not  be  healed)."  —  The  Epistle  Dedicatory. 

These  English  translators  not  only  identify  "that  man  of  sin" 
(2  Thess.  ii.  3)  with  the  Roman  popedom ;  but  in  using  the  word 
"  healed,"  they  identify  the  Roman  popedom  with  the  first  wild 
beast  (Rev.  xiii.  3). 

1.  "The  temple  of  God"  is  the  Church  of  Christ  (1  Tim.  iii.  15). 
Christ  is  the  supreme  Head  of  the  Church  (Col.  i.  18).  He  that 
sitteth  as  God  in  the  temple  of  God,  sitteth  there  as  supreme  head, 
sitteth  there  as  a  false  Christ.  But,  of  all  organized  bodies  in  the 
whole  world,  only  the  Roman  papacy  claims  to  be  the  supreme  head 
of  the  Church.  By  the  simple  assertion  of  this  untenable  claim,  the 
Roman  papacy  proclaims  itself  a  false  Christ,  and  thus  fulfils  the 
prediction  of  our  Lord  himself,  "There  shall  arise  false  Christs.''1 

"All  the  popes  and  prelates  of  Rome,  for  the  most  part,  are  wor- 
thily accounted  among  the  number  of  false  prophets  and  false  Christs 
which  deceived  the  world  a  long  while"  (Homilies,  second  part  of 
sermon  for  Whitsunday). 

"  The  Spirit  speaketh  expressly,  that  in  the  latter  times  some  shall 
depart  from  the  faith,  giving  heed  to  seducing  sprits,  and  doctrines 
of  devils, forbidding  to  marry"  (1  Tim.  iv.  1,  3). 

The  prohibition,  "forbidding  to  marry,"  is  itself  forbidden  by  St. 
Paul  by  this  question  of  his,  which  proves  that  "  apostles,"  and  even 
"Cephas"  (who  is  St.  Peter  himself),  and  the  "brethren  of  the 
Lord,"  were  all  married  ministers  of  Christ;  and,  because  they  were, 
also  proves  that  he  himself  authorizes  the  marriage  of  all  his  minis- 
ters without  exception :  — 

"Have  we  not  power  to  lead  about  a  sister  [Christian]  wife,  as 
well  as  other  apostles,  and  the  brethren  of  the  Lord,  and  Cephas  ?" 
(1  Cor.  ix.  5.) 


ST.    JOHN    THE    DIVINE.  233 


That  the  Church  of  Rome  forbids  the  marriage  of  all  her  minis- 
ters, is  a  fact  too  well  known  to  require  here  any  evidence. 

It  is  to  our  present  purpose,  which  is  to  show  the  existing  influence 
of  the  Devil  in  the  Church  of  Christ,  to  refer  again  to  this  declara- 
tion of  St.  Paul:  "  Forbidding  to  marry  is  taking  heed  [is  obedience] 
to  seducing  spirits  and  doctrines  of  devils,''  that  we  may  appreciate 
its  comprehensive  and  appalling  signification. 

St.  Paul  continues  the  frightful  list  of  existing  spiritual  adversaries. 

"False  apostles,  deceitful  workers,  transforming  themselves  into 
the  apostles  of  Christ'*  (2  Cor.  xi.  13). 

These  men  are  "  false  apostles,"  because,  — 

1.  Christ  does  not  appoint  them  to  be  his  ministers.  They  appoint 
themselves,  "  transforming  themselves  into  the  apostles  of  Christ." 

2.  They  are  "deceitful  workers."  They  "handle  the  word  of 
God  deceitfully''  (2  Cor.  iv.  l;). 

These  marks  of  falsehood  adhere  most  closely  and  undeniably  to 
the  ministers  of  the  Church  of  Rome:  — 

1.  Their  assertions  that  St.  Peter  is  the  source  of  apostolic  au- 
thority, and  that  the  ministry  of  the  Church  of  Rome  is  derived  from 
St.  Peter,  are  totally  incapable  of  proof. 

2.  The  ministers  of  the  Church  of  Rome  pervert  and  change  the 
revealed  word  of  God,  (a)  by  unwritten  and  worthless  traditions, 
and  (6)  by  papal  decrees  contrary  to  the  Scriptures. 

"  They  which  creep  into  houses,  and  lead  captive  silly  women  laden 
with  sins"  (2  Tim.  iii.  6). 

This  designation  has  a  present  as  well  as  a  past  history.  The  im- 
prisoned nuns  in  all  Romish  countries  and  communities,  and  the 
sinful  histories  of  nunneries,  affix  this  description  of  St.  Paul  upon 
the  ministry  of  the  Church  of  Rome,  beyond  denial  and  beyond 
removal. 

"Try  the  spirits,  whether  they  are  of  God;  because  many  false 
prophets  are  gone  out  into  the  world.  Hereby  know  ye  the  spirit  of 
God:  Every  spirit  that  confesseth  that  Jesus  Christ  is  come  in  the 
flesh  is  of  God;  and  every  spirit  that  confesseth  not  that  Jesus  Christ 
is  come  in  the  flesh  is  not  of  God  "  ( I  John  iv.  1-3). 

When  St.  John  created  this  test  of  truth  and  error,  there  were 
men  claiming  to  be  Christian  teachers  who  denied  the  incarnation  of 
the  Son  of  God.     All  such  teaching  St.  John  pronounces  false. 

Since  the  time  St.  John  thus  decided,  there  have  been,  and  are 
now,  well-known  imitators  of  this  false  teaching,  which,  inasmuch 
as  it  is  not  of  God,  proceeds  from  the  lamb-dragon,  the  Church- 
deceiver. 

Mohammed  in  his  Koran  denies  the  incarnation  of  Jesus  Christ, 
and  of  course  all  Mohammedans  everywhere  now  embrace  and  pro- 
mulgate the  same  blasphemous  dogma. 


234  THE   REVELATION   OF 

Large  numbers  of  Unitarian  Christians,  because  they  withhold 
from  our  Saviour  the  possession  of  Deity,  also  refuse  to  admit  the 
truth  that  he  "came  in  the  flesh;"  that  "the  Word  who  is  God" 
(John  i.  1)  became  a  man  by  taking  our  human  nature. 

The  errors  we  now  expose  are  indeed  held  and  advocated  by  large 
bodies  of  estimable  people  who  are  our  own  neighbors  and  acquaint- 
ances. 

But  truth  is  not  created  either  by  a  greatly  multiplied  or  by  a  popu- 
lar vote.  Nor  can  the  same  kind  of  vote  destroy  the  origination  of 
the  errors  from  the  lamb-dragon.  Both  the  errors  themselves,  and 
the  truths  they  confront,  exist  solely  by  the  permission  and  authority 
of  Christ,  and  by  the  decision  of  the  apostles  whom  the  divine 
Saviour  Jesus  Christ  himself  inspires,  and  thus  makes  our  infallible 
teachers. 


ST.   JOHN    THE    DIVINE.  235 


CHAPTER   XIV. 

This  chapter  contains  predictions  (verses  1-12)  and  ful- 
filments (verses  13-20). 

The  exhibition  of  both  predictions  and  fulfilments  denotes 
the  certainty  of  the  events  thus  symbolized. 

I.  In  the  predictions  are  three  divisions,  indicated  by  the 
three  angels.  Three  is  here  a  full  number,  and  indicates 
completeness. 

II.  The  fulfilments  are  also  three,  required  by  the  three 
predictions,  (a)  verse  13,  (b)  verses  14-16,  (c)  verses  17- 
20. 

Among  the  fulfilments  are  two  harvests;  the  grain  (verses 
15,  16),  the  fruit  (verses  17-20).  The  reference  is  to  the 
two  harvests  in  Palestine.  This  twofold  harvesting  renders 
the  reaping  of  the  earth  complete.  The  enemies  of  Christ's 
Church  are  forever  exterminated.  "The  harvest"  of  the 
world  is  forever  "past;"  and  "the  .summer"  of  reaping, 
ingathering,  and  burning,  is  absolutely  "  ended." 

The  two  reapers  are  directed  by  two  angels.  Each  angel 
denotes  God's  time  for  reaping.  "The  times  and  seasons, 
the  Father  puts  in  his  own  power  "  (Acts  i.  7). 

In  chapter  xiv.,  symbols  of  victory  and  triumph  follow 
the  symbols  of  persecution  and  suffering  in  chapter  xiii. 

Subjects  of  this  chapter.  —  1.  The  Lamb,  and  his  victories 
over  the  apostate  Church  (1-5).  2.  A  succession  of  angels 
announcing  blessings  and  woes  (verses  6-20). 


236  THE   REVELATION   OF 


THE  LAMB  AND   HIS   VICTORIES   (Verses  1-5). 

1.  Also  I  saw  [in  vision],  and  behold,  the  Lamb  standing 
upon  the  Mount  Sion.  and  with  him  a  hundred  and  fort}T- 
four  thousand,  having  his  name  and  the  name  of  his  Father 
engraven  upon  their  foreheads. 

The  Lamb :  the  Lamb  of  v.  6.  The  Lamb,  symbolized  as  victor 
(vi.  2),  here  appears  victor  over  the  old  dragon  and  his  two  wild 
beasts.  The  symbolic  prediction  (vi.  2)  is  here  (xiv.  1)  realized.  The 
Lamb  in  prophetic  symbol  overcomes  the  apostate  Church,  created  by 
the  wild  beast  from  the  bottomless  pit,  and  headed  by  the  lamb- 
dragon. 

Standing:  firmly  and  triumphantly.  "Stand"  (Eph.  vi.  13),  as 
victors. 

Sion:  in  the  New  Testament,  only  here  and  Heb.  xii.  22;  in  Rev- 
elation, only  here.  The  city  of  David  (1  Kings  viii.  1).  Christ  is 
David's  son  and  successor  (Luke  i.  32).  Sion  is  the  emblem  of  the 
true  Church  (Heb.  xii.  22),  opposed  to  Babylon  (Rev.  xiv.  8),  the  city 
of  the  sea  wild  beast  (verse  9). 

Sion  and  Jerusalem  are  identical.  Babylon  cannot  possibly,  there- 
fore, be  Jerusalem,  as  is  sometimes  said. 

The  Lamb  that  was  slain  in  Jerusalem,  who  once  entered  it  as 
King,  in  meekness  and  lowliness  (Matt.  xxi.  5),  now  as  symbolic  vic- 
tor occupies  and  holds  Sion,  his  capital  city,  and  with  it  his  kingdom. 
He  thus  by  symbol  gives  victory  to  his  Church,  and  symbolically 
fulfils  his  own  promise,  "The  gates  of  hell  sball  not  prevail  against 
my  Church"  (Matt.  xvi.  18). 

A  hundred  and  forty-four  thousand:  the  persons  here  enu- 
merated are  symbolic,  not  real.  As  symbols  they  represent  the  true 
Church  victorious  over  the  apostate  Church.  In  Rev.  vii.  4,  the  same 
symbolic  number  represents  the  victory  of  the  Church  over  its  heathen 
adversaries. 

His  name,  and  the  name  of  his  Father :  in  strong  contrast  with 
the  "mark"  by  the  lamb-dragon  (xiii.  16). 

The  one  hundred  and  forty-four  thousand  victors  are  by  numbering 
and  sealing  doubly  honored  and  doubly  secure. 

Christ's  name  is  "  the  Word  of  God  "  (xix.  13).  His  Father's  name 
is  "I  Am  That  I  Am"  (Exod.  iii.  14).  The  engraven  names  are  di- 
vine pledges  of  endless  preservation.  Each  name  embodies  eternity. 
"The  Word  of  God"  is  eternal  (John  i.  1).  "I  Am  That  I  Am," 
asserts  self-existence,  and  consequently  affirms  the  Father's  eternity. 


ST.   JOHN   TH/-:   DIVINE.  237 


2.  And  I  heard  a  voice  out  of  heaven,  as  the  voice  of 
mighty  waters,  and  as  the  voice  of  great  thunder;  and  the 
voice  which  I  heard  was  as  the  voice  of  harpers,  harping 
with  their  harps. 

Voice:  one  combined  harmonious  voice.  St.  John  repeats  the 
word  five  times;  thus  indicating  the  captivating  and  absorbing  attrac- 
tion of  the  loud  and  united  harmony. 

Waters:  the  resounding  waves  of  the  ocean  (Ps.  Ixv.  7-  Isa  v  30- 
Jer.  vi.  23). 

Thunder:  its  reverberating  peals. 

Harpers :  as  the  ear  of  St.  John  becomes  accustomed  to  the  sounds 
he  perceives  the  music  is  both  vocal  and  instrumental.  While  harp- 
ing, the  harpers  are  at  the  same  time  singing.  The  commingled 
voices  and  harps  are  creating  an  anthem  of  exultation  and  praise  in 
anticipation  of  the  complete  victories  of  the  Lamb  over  all  his  ene- 
mies.    "  They  take  the  harp,  and  rejoice"  (Job  xxi.  12). 

3.  And  so  they  are  singing  as  it  were  a  new  song  before 
the  throne,  and  before  the  four  living  beings,  and  the  elders  : 
and  yet  uo  one  was  able  to  learn  the  song,  but  the  hundred 
and  forty-four  thousand,  who  were  redeemed  from  the  earth. 

New:  in  contrast  with  their  former  trials  and  prayers  (v.  9,  vi.  9, 

Redeemed:  by  the  blood  of  Christ  (v.  9).  Gratitude  to  Christ 
inspires  their  song.  Without  the  sense  of  his  love,  no  one  can  sin- 
this  song  (ii.  17,  xix.  12).  ° 

From  the  earth:  from  the  sinful  people  of  the  earth  (xiii.  3). 

"Look  unto  the  rock  whence  ye  are  hewn,  and  to  the  hole  of  the 
pit  whence  ye  are  digged"  (Isa.  Ii.  1).  The  deepest  emotions  of 
which  the  soul  of  man  is  capable  are  the  perceptions  of  the  lost 
condition  and  ruinous  companionship  from  which  Christ  saves  us 
These  perceptions  find  utterance  in  the  exclamations  of  men  who  had 
these  perceptions,  "  Who  maketh  thee  to  differ?"'  (1  Cor.  iv.  7-)  ''Is 
not  this  a  brand  plucked  out  of  the  fire?  "  (Zech.  iii.  2;)  "  I  am  not 
meet  to  be  called  an  apostle"  (1  Cor.  xv.  9). 

4.  These  are  they  who  are  not  defiled  with  women  ;  for 
they  are  virgins.  These  are  they  who  follow  the  Lamb 
wherever  he  goeth.  These  are  redeemed  from  men,  the  first 
fruits  to  God  and  to  the  Lamb. 


238  THE  REVELATION    OF 

These  .  .  .  are  virgins:  the  one  hundred  and  forty-four  thou- 
sand, here  said  to  be  virgins,  represent  the  entire  Church  of  Christ,  in 
all  time.  To  predicate  literal  virginity  of  such  a  representative  class, 
is  simply  to  formulate  an  impossibility,  which  as  a  proposition  refutes 
itself.  The  predication  is  imposed  upon  the  passage  by  the  commou 
mistake  of  regarding  the  Apocalypse  as  a  record  of  real  events,  and 
of  overlooking  its  actual  character,  a  book  of  symbolic  predictions. 

In  the  language  of  the  Bible,  idolatry  is  spiritual  adultery. 

"Through  her  whoredoms  Israel  defiled  the  land,  and  committed 
adultery  with  slocks  and  sUmes"  (Jer.  iii.  9). 

"  With  their  idols  have  they  committed  adultery"  (Ezek.  xxiii.  37). 

In  the  Apocalypse,  the  great  city  Babylon  (xiv.  8)  is  called  "the 
great  harlot"  (xvii.  1),  with  whom  "the  kings  of  the  earth  commit 
fornication"  (verse  2);  and  this  fornication  is  the  worship  of  the 
wild  beast  from  the  sea,  and  his  image  (xiv.  9). 

When,  therefore,  St.  John  asserts  that  not  at  all  with  women  the 
one  hundred  and  forty-four  thousand  are  defiled,  he  merely  asserts 
that  they  do  not  either  in  form  or  in  spirit  practise  the  worship  of 
idols,  introduced  by  the  wild  beast,  and  cherished  by  the  harlot 
Babylon. 

The  "ten  virgins"  (Matt.  xxv.  1)  are  not  virgins  in  a  literal  sense, 
but  in  a  spiritual  sense.  They  are  ten  representative  men,  who  are 
all  outwardly  faithful  worshippers  of  God.  The  "wise"  are  spiritual 
worshippers.     The  worship  of  the  "foolish"  is  merely  external.1 

"Virgin"  is  often  in  spiritual  sense  (2  Cor.  xi.  2;  2  Kings  xix.  21; 
Isa.  xxxvii.  22;  Jer.  xviii.  13,  xxxi.  4,  21;  Lam.  i.  15,  ii.  13;  Amos 
v.  2). 

Rev.  xiv.  4  does  not  in  the  slightest  degree  warrant  this  dogma  of 
the  Church  of  Rome:  — 

"It  is  better  and  more  blessed  to  remain  in  virginity  or  celibacy 
than  to  be  joined  in  matrimony"  (Council  of  Trent,  session  xxiv., 
A.D.  1563,  Canon  X.). — Pekceval,  Eoman  Schism,  p.  330. 

Follow:  as  victor-soldiers  (xix.  14). 

Wherever:  in  every  warfare  Christ  conducts. 

Redeemed  from:  rescued,  delivered,  separated  from  the  sinful 
men,  described  in  ix.  4,  6,  10,  15,  18,  20,  —  "have  not  the  seal  of  God 
in  their  foreheads." 

The  first-fruits:  only  here  in  the  Apocalypse;  the  beginning  of 
the  gathering  of  souls  to  Christ.  A  larger  harvest  will  follow:  the 
first-fruits  is  the  pledge  of  this  increase  (1  Cor.  xvi.  15;  Jas.  i.  18). 
Origin  of  the  term,  Exod.  xxiii.  19;  Lev.  xxiii.  10,  11,  14. 

1  See  "  The  Teu  Virgins  in  their  Spiritual  Character,"  The  Churchman,  Aug.  9, 

1884. 


ST.  JOHN   THE  DIVINE.  239 

5.  And  in  their  mouth  is  found  no  lie  ;  for  they  are  with- 
out fault. 

Mouth:  for  speech;  "  mouth  speaking  "  (Rev.  xiii.  5;  Matt.  xv. 
8,  xviii.  16).     Distributive  singular,  each  mouth. 

Is  found:  by  Christ;  "I  have  found"  (Rev.  iii.  2). 

Lie:  the  lamb-dragon  is  a  deceiver  (xiii.  14).  The  Devil,  who 
inspires  him,  is  a  liar  (John  viii.  44).  The  redeemed  neither  deceive 
nor  lie:  they  are  faithful  servants  of  Christ,  as  they  profess  to  be. 

Without  fault :  blameless.  Nothing  in  them  can  be  blamed : 
they  are  "  without  sin"  (Heb.  iv.  15).  Emphatic;  negative  for  the 
positive :  they  are  perfect. 

SUCCESSION  OF  ANGELS   HERALDING  PROPHECIES 

(Verses  6-20). 

Predictions  and  fulfilments  are  in  order  after  the  exhibition  of  the 
triumphant  Church. 

The  appearance  of  six  heralding  angels  (verses  6,  8,  9,  15.  17,  18), 
in  two  groups.  First  group  of  three  angels,  verses  6,  8,  9;  second 
group  of  three,  verses  15,  17,  18. 

The  numbers  are  significant. 

As  seven  is  absolute  completion,  six  in  a  group^  of  seven  is  a  very 
full  number,  —  twice  three. 

There  are  only  six  angel-trumpeters  of  woes  (viii.  7,  8,  10,  12,  ix. 
1,  13).     The  seventh  trumpets  victory  (xi.  15). 

There  are  only  six  angel  censer-bearers  of  woes  (xvi.  2-4,  8,  10,  12). 
The  seventh  enacts  completion  (xvi.  17). 

As  a.  full  number,  therefore,  do  the  six  angels  present  themselves 
(xiv.  6-20).  As  three  is  also  an  integer,  each  angel-group  of  three  is 
a,  full  number. 

Moreover,  angel  is  the  symbol  of  message  in  Exod.  xiv.  19,  20.  In 
Rev.  xiv.,  the  six  angel-messengers  (verses  6,  8,  9,  15,  17,  18)  explain 
in  detail  the  symbolic  representation  (verse  1)  of  Christ's  victory  over 
all  his  enemies.  There  is  thus,  in  chapter  xiv.,  first,  general  an- 
nouncement, and  then  more  minute  explanations. 

There  are,  in  the  New  Testament,  examples  of  this  twofold  form 
of  annunciation. 

In  Matt.  iii.  16,  17,  there  is,  first,  the  dove,  the  symbol  of  a  mes- 
sage of  peace  from  God  to  Jesus  Christ;  then,  the  verbal  explanation 
of  the  actions  of  the  dove,  by  the  voice  of  the  Father. 

The  same  duplex  form  of  divine  communication  is  seen  and  heard 
in  Acts  x.  11-15,  28.  First,  the  symbol  of  the  "great  sheet"  and  its 
microcosm  contents;  then,  audible  words  of  explanation. 


240  THE   REVELATION   OF 

In  Rev.  xiv.  1-5,  the  victory  of  the  Lamb  over  the  wild  beast  from 
the  sea,  and  over  the  wild  beast  from  the  earth,  are  most  sublimely 
and  impressively  celebrated. 

In  verses  6-20,  the  several  events  which  precede  and  cause  this 
triumphant  victory,  and  conduct  to  it,  are  symbolically  enumerated 
in  these  two  forms:  first, predictions  (verses  6-12);  then,  fulfilments 
(verses  18-20). 

FIRST   GROUP:    PREDICTIONS. 

The  Publication  of  the  Enduring  Good  News  of  God's  Coming  Judg- 
ments (Verses  6,  7). 

6.  And  I  saw  another  angel  flying  in  the  eye  of  the  sun, 
having  an  eternal  message  of  good  news,  to  publish  as  good 
news  for  them  who  are  abiding  upon  the  earth,  even  for 
every  people,  and  tribe,  and  tongue,  and  nation. 

Saw:  see  note  on  viii.  13. 

Good  news:  only  here  in  the  Apocalypse.  The  Greek  verb,  of 
which  the  Greek  noun  is  the  root,  occurs  x.  7,  xiv.  6. 

Eternal:  only  here  in  this  book:  never  elsewhere  with  this  noun. 
The  eternal  good  news;  the  good  news  will  endure  always. 

The  "good  news"  is  not  here  the  gospel  of  Christ,  but  this  eter- 
nal good  news,  namely,  that  "the  hour  of  his  judgment  is  come" 
(verse  7). 

In  the  New  Testament,  the  word  "gospel"  occurs  alone  (without 
an  adjective)  thirty-four  times;  in  every  instance  with  the  article, 
"  the  gospel."  Also  when  connected  (with  an  adjective)  the  word 
"gospel"  always  has  the  article,  except  once  (Rom.  i.  1);  "gospel" 
is  deprived  of  the  article  by  the  word  "God."  But  in  Rev.  xiv.  6, 
"good  news"  (gospel)  is  without  the  article.  Moreover,  the  phrases 
"gospel  of  God"  and  "of  Christ"  never  have  an  adjective;  but 
"good  news"  ("gospel,"  Rev.  xiv.  6)  has  the  adjective  "eternal." 

These  facts  of  usage  utterly  forbid  our  regarding  the  phrase  "eter- 
nal good  news"  (Rev.  xiv.  6),  as  the  gospel  of  Jesus  Christ. 

To  publish:  not  "preach  "  (English  Version),  in  the  sense  of 
preaching  the  gospel  of  Christ,  but  to  publish  the  good  news  of  God's 
coming  judgment. 

For:  this  is  the  sense  of  the  Greek  preposition  with  the  accusative 
(Matt.  iii.  7);  for  baptism  (Luke  vii.  44,  xv.  4,  xxiii.  4S;  Heb.  xii.  10). 

People,  etc. :  xiii.  7. 

7.  Saying,  with  a  loud  voice,  Fear  God  and  give  him  glory, 
because  the  hour  of  his  judgment  is  come  ;  and  so  worship 


ST.  JOHN   THE  DIVINE.  241 

the  Maker  of  heaven  and  earth,  and  the  sea  and  fountains 
of  waters. 

Fear:  revere,  reverence. 

Glory :  praise. 

Hour :  a  definite  and  fixed  time. 

Judgment:  first  time  in  the  Apocalypse.  In  the  singular  num- 
ber, only  here  and  xviii.  10,  where  judgment  on  Babylon  is  meant. 
This,  therefore,  is  the  meaning  here.  "  Babylon  is  fallen,  is  fallen  " 
(verse  8).     The  final  judgment  is  not  here  intended. 

The  maker :  Exod.  xx.  11. 

And  the  sea:  Acts  iv.  24,  xiv.  15. 

Fountains  of  waters:  in  viii.  10  and  xvi.  4,  rivers  are  joined 
with  fountains. 

The  waters  of  rivers  and  fountains  are  added  to  the  sea  to  intensify 
the  truth  that  God  is  the  Creator  of  all  things,  without  exception. 
Since  the  universal  Creator,  God  is  to  be  exclusively  worshipped. 

This  verse  embodies  these  truths:  God  will  destroy  all  worship  of 
idols;  therefore  reverence  and  worship  him.  Cease  from  every  form 
of  idolatry,  both  in  form  and  in  spirit. 

The  Announcement  of  the  Fall  of  Babylon. 
8.  And  another,  a  second  angel  follows,  saying,  Fallen, 
fallen  is  Babylon  the  great,  because  she  makes  all  nations 
drink  of  the  wine  of  the  wrath  of  her  fornication. 

The  second  anger  follows  the  first  angel.  That  the  second  angel 
follows  the  first,  is  certain  from  this  assertion  (verse  9):  the  third 
angel  follows  "them;"  that  is,  the  third  angel  follows  the  second 
angel,  and  also  the  first.  The  three  angels  perform  the  same  actions, 
and  act  in  the  same  sphere.  But  the  first  angel  flies;  therefore  the 
second  and  third  angels  also  fly.  The  first  angel  flies  in  the  eye  of 
the  sun  (viii.  13):  consequently  the  second  and  third  angels  fly  in 
the  eye  of  the  sun.  All  three  angels  fly  in  the  eye  of  the  sun,  that 
all  the  world  may  see  them  in  their  flight,  and  hear  their  great 
messages. 

Since  these  angels  are  associated  inflight  <ind  in  place  of  announce- 
ment, the  character  of  their  messages  is  associated.  Each  of  the 
three  angels  delivers  substantially  the  same  message.  The  threefold 
repetition  of  the  same  message,  as  well  as  the  appearance  of  three 
angels,  indicates  the  certainty  of  the  destruction  awaiting  the  apos- 
tate Church  of  Christ. 

In  Job  i.  14-18,  his  ruin  is  announced  by  a  succession  of  messen- 
gers. 


242  THE   REVELATION   OF 

"Fallen,  fallen  is  Babylon  the  great."  This  is  the  message  the 
second  angel,  balancing  his  wings  in  the  face  of  the  sun,  proclaims 
for  every  people,  tribe,  tongue,  and  nation  under  heaven. 

The  verb  "fallen  "  repeated  denotes  certainty. 

Babylon:  this  is  the  very  first  time  the  word  occurs  in  the  Apoca- 
lypse: mentioned  here  only  to  be  prophetically  destined  by  God  to 
destruction;  mentioned  afterwards  in  xvi.  19,  where  there  is  fulfilment 
of  this  prediction. 

In  xvii.  3-7,  9,  15,  16,  18,  Babylon  is  fully  described,  xvii.  9, 
"on  seven  mountains  the  woman  sitteth,"  identifies  Babylon  with 
Papal  Rome. 

In  xviii.  2,  10,  21,  the  fall  of  Babylon,  being  accomplished,  is  com- 
memorated.    The  idolatrous  church  is  fully  destroyed. 

Pagan  Babylon  was  the  great  enemy  of  the  Jewish  Church.  So 
papal  Babylon  is  the  great  enemy  of  the  true  Church  of  Christ. 

Fallen,  fallen  is  Babylon :  this  expression  is  in  Isa.  xxi.  9,  and 
is  applied  to  Pagan  Babylon  on  the  river  Euphrates ;  also  in  Jer.  1.  23, 
etc.,  li.  7,  S. 

The  word  Babylon  is  derived  from  the  Hebrew  babel,  confusion 
(Gen.  xi.  9). 

The  great:  "  Is  not  this  great  Babylon?"  (Dan.  iv.  30.) 

Of  the  wine,  etc.  :  this  language  is  taken  from  Jer.  li.  7.  Here 
are  two  cups:  cup  of  idolatry,  and  cup  of  wrath.  The  wine  of  idola- 
try (fornication),  Babylon  causes  the  nations  of  the  earth  to  drink 
(xvii.  2).  The  wine  of  God's  wrath,  she  drinks  from  his  hand  (xiv. 
10,  xvi.  19). 

Harlotry  is  often,  in  Bible  language,  the  appellation  by  which  to 
describe  faithlessness  to  God.  In  its  spiritual  sense,  harlotry  is 
derived  from  the  disobedience  of  Eve,  who,  by  the  act,  was  faithless 
to  God,  and  became  a  spiritual  harlot,  and  thus  the  model  of  the 
spiritual  "  harlot"  Babylon. 

The  Announcement  of  God's  Judgments  upon  the  Worshippers  of  the 
Wild  Beast ;  i.e.,  upon  Idolatrous  Christians  (Yerses  9-11). 

9.  And  another  angel,  the  third,  follows  them,  saying  with 
a  loud  voice,  If  any  man  worship  the  wild  beast,  and  receive 
a  mark  upon  his  forehead,  or  upon  his  hand  ; 

The  third  angel  follows  the  second  and  the  first,  and  by  flying  high 
in  the  sky,  even  in  the  face  of  the  sun,  there,  with  loud  voice,  pro- 
claims in  the  ears  of  all  men  the  terrific  prediction  written  in  verses 
9,  10,  and  11. 

Wild  beast:  the  lamb- dragon,  because  he  affixes  the  "mark" 
(xiii.  16, 17). 


ST.   JOHN   THE   DIVINE.  243 

10.  Even  he  himself  shall  drink  of  the  wine  of  the  wrath 
of  God,  which  is  mixed  pure  in  the  cup  of  his  indignation. 
And  so  the}'  shall  be  tormented  in  fire  and  brimstone,  in  the 
presence  of  the  holy  angels,  and  in  the  presence  of  the 
Lamb . 

Only  here  in  the  Apocalypse  are  angels  called  holy.  In  Matt.  xxv. 
31,  the  holy  angels  accompany  Christ,  when  he  appears  as  Judge. 
Here,  also,  the  holy  angels  and  the  Lamb  appear  together. 

11.  And  the  smoke  of  their  torment  ascendeth  up  for  ever 
and  ever;  and  so,  no  rest  da}'  and  night  have  the  worship- 
pers of  the  wild  beast  and  his  image,  even  whoever  receives 
the  mark  of  his  name. 

The  smoke  of  their  torment :  the  smoke  of  the  fire  and  brim- 
stone causing  their  torment;  language  derived  from  Isa.  xxxiv.  10. 

For  ever  and  ever :  denotes  absolute  and  unending  eternity. 

Rest:  from  torment. 

The  wild  beast:  the  lamb -dragon,  because  he  affixes  the 
''mark"  (xiii.  16,  17). 

12.  Here  is  the  patience  of  the  saints,  who  are  keeping 
the  commandments  of  God,  and  their  faith  in  Jesus. 

Trials  and  sufferings  require  patience.  Unless  the  saints  possess 
and  exercise  patience,  they  will  cease  to  keep  the  commandments  of 
God,  and  will  abandon  their  faith  in  Jesus. 

See  xiii.  10,  where  the  expression  belongs  to  the  preceding  clause. 
The  same  connection  must  be  made  here.  In  both  places,  patience  is 
explained  by  Jas.  i.  4. 

Who  are  keeping:  defines  the  saints  in  the  clause  just  before. 

SECOND  GROUP:  FULFILMENTS. 

In  verses  13-20  are  three  announcements  :  (a)  verse  13, 
(b)  14-16, (c)  17-20. 

Blessedness  of  the  Dead  in  the  Lord. 

13.  And  I  heard  a  voice  from  heaven,  saying,  Write, 
Blessed  are  the  dead  who  are  dying  in  the  Lord.  Hence- 
forth the  Spirit  saith,  Yea,  they  rest  from  their  labors  ;  for 
their  works  do  follow  them. 


244  THE  REVELATION   OF 

"  The  Order  for  the  Burial  of  the  Dead  "  repeats  these  words.  To 
be  understood,  they  must  be  examined. 

(a)  The  victory  symbolized  (verses  1-5  of  this  chapter),  (b)  the 
judgment  inflicted  upon  the  wild  beast  (6-11),  and  (c)  the  patience 
of  the  saints  (12),  imply  severe  conflict.  Conflict  implies  sufferings 
and  death  itself. 

The  certainty  of  violent  death  is  the  occasion  of  the  announcement 
here  (verse  13). 

Voice  from  heaven:  may  be  the  voice  of  God  the  Father,  the 
ultimate  arbiter  (ix.  13.  x.  4,  xi.  12,  xvi.  1,  17,  xviii.  4,  xxi.  3,  5). 

Who  are  dying  in  the  Lord:  constitute  a  class  existing  in 
every  period  of  the  Church. 

In  the  Lord :  describes  the  closest  union  of  the  soul  with  Christ 
(Rom.  xvi.  11;  Phil.  iv.  1;  Philem.  16). 

Henceforth:  belongs  to  the  verb  "saith,"  not  to  "dying."  It 
was  not  "henceforth"  that  men  died  in  the  Lord.  There  had  been 
previous  instances  of  Christian  martyrs:  Stephen  (Acts  vii.  59), 
James  (xii.  2),  saints  (xxvi.  10),  Antipas  (Rev.  ii.  13). 

Yea:  "even  so,"  Prayer-Book.  The  Holy  Spirit  confirms  this 
voice  from  heaven;  namely,  the  dying  in  the  Lord  are  blessed. 

Rest:  God  removes  his  suffering  people,  that  they  may  be  released 
from  toil  and  conflict,  and  enjoy  the  rest  of  paradise.  Since  they 
are  at  rest,  they  are  not  in  purgatory. 

Labors:  accompanied  with  beating  and  groans  (ii.  2). 

"Works  :  done  for  Christ  in  the  midst  of  blows  and  groans. 

Follow:  as  memorials  of  the  life  they  lived  in  his  militant  Church, 
and  as  measures  of  their  heavenly  reward  (Matt.  v.  12). 

The  First  Reaping  (Verses  14-16). 

The  grain  harvest.  The  early  summer  harvest  in  Pal- 
estine. There  are  tivo  reapings  in  this  chapter,  to  denote  the 
completeness  of  the  destruction  symbolized. 


14.  Also  I  saw,  and  behold  a  white  cloud,  and  upon  the 
cloud  one  sitting  like  the  Son  of  man,  having  on  his  head 
a  golden  crown,  and  in  his  hand  a  sharp  sickle. 

White  cloud:  the  symbol  of  punishment.  "The  Lord  rideth 
upon  a  swift  cloud.  The  Lord  shall  smite  Egypt"  (Isa.  xix.  1,  22). 
A  white  cloud,  only  here.  It  is  not  "a  bright  cloud"  (Matt.  xvii. 
5).  A  white  cloud  is  easily  moved  by  the  wind,  and  becomes  "a 
swift  cloud." 


ST.  JOHN   THE  DIVINE.  245 

Sitting:  enthroned  as  a  Judge  (Kev.  iv.  2,  xix.  4,  11,  19,  21,  xx. 
11,  xxi.  5). 

Like:  the  enthroned  Judge  represents  the  Son  of  man.  Likeness, 
not  sameness,  identity.  Christ  in  his  humanity  (i.  13);  Christ  a 
jiresent  reaper. 

Golden  crown:  only  here  in  the  New  Testament.  This  crown 
marks  Christ  as  Victor  King. 

In  his  hand  a  sharp  sickle:  Christ  is  Lord  of  the  harvest 
(Matt.  ix.  38).  He  has  authority  and  power  to  reap.  This  is  the 
reaping  of  the  grain- harvest,  which  in  Palestine  occurs  about  Whit- 
sunday (Exod.  xxiii.  15,  16). 

In  the  grain-harvest,  the  owner  of  the  field  himself  reaped.  Thus 
Boaz  (Kuth  ii.  2,  14);  husband  of  the  Shunammite  (2  Kings  iv.  18). 

It  is  thus  in  accordance  with  actual  practice,  that  Christ  in  symbol 
does  himself  use  the  sickle. 

The  imagery  is  here  taken  from  the  prophet  Jeremiah,  uThe 
daughter  of  Babylon  is  like  a  threshing-floor.  The  time  of  harvest 
shall  come"'  (li.  33). 

John  the  Baptist  has  the  same  imagery  (Matt.  iii.  12). 

15.  And  another  angel  comes  out  of  the  temple,  crying 
with  a  loud  voice  to  him  who  is  sitting  on  the  cloud,  Thrust 
in  thy  sickle,  and  harvest ;  for  the  hour  of  harvesting  is 
come,  for  the  harvest  is  over-ripe. 

Another  angel:  this  symbolism  maybe  founded  in  actual  prac- 
tice. Boaz  resided  in  the  city  of  Bethlehem  (Ruth  ii.  4).  He  had  a 
steward  who  "was  over  the  reapers"  (verse  5).  He  may  have  per- 
sonally told  Boaz  when  the  reaping  must,  by  the  state  of  the  grain, 
begin. 

Temple:  the  holy  of  holies,  where  in  the  shechinah  God  symboli- 
cally dwelt. 

Sickle:  symbol  of  judgment  (Jer.  1.  16;  Joel  iii.  13). 

Hour :  the  supreme  arbiter,  God  the  Father,  determines  the  time 
of  the  harvest  (Acts  i.  7).  When  he  fixes  the  time,  he  sends  an  angel 
to  inform  the  symbolic  judge  on  the  white  cloud,  and  to  command 
him  to  no  longer  delay  the  reaping,  but  to  begin  at  once. 

The  harvest :  the  grain  to  be  harvested. 

Over-ripe:  in  the  Greek  is  "dried  up,"  and  the  kernels  are  ready 
to  fall.     The  iniquity  of  Babylon  is  full  (Gen.  xv.  16). 

16.  And  he  who  is  sitting  on  the  cloud  casts  his  sickle 
upon  the  earth,  and  the  earth  is  harvested. 


246  THE   REVELATION   OF 

Upon  the  earth:  upon  the  breadth  of  the  earth  (Rev.  xx.  8). 

The  earth  :  the  grain  of  the  earth. 

Harvested:  "  reaped  "  by  the  angel's  "  sharp  sickle."' 

The  Second  Reaping  (Verses  17-20). 

The  reaping  of  the  fruit  harvest,  which  in  Palestine 
occurs  in  the  autumn.  "  The  harvest  is  passed,  the  summer 
is  ended"  (Jer.  viii.  20).  The  two  harvests  will  utterly 
divest  the  broad  earth  of  both  grain  and  fruits.  The  two 
symbolic  harvests  will  destroy  all  the  enemies  of  Christ, 
whether  personal  or  spiritual. 


17.  And  another  angel  comes  out  of  the  holy  of  holies 
which  is  in  heaven,  having  also  himself  a  sharp  sickle. 

Temple :  the  holy  of  holies,  the  residence  of  God. 

In  the  second  harvest,  the  owner  of  the  land  does  not  himself 
use  the  sickle.  The  laborers  he  hires  do  this  kind  of  harvesting 
(2  Chron.  xxvi.  10;  Matt.  xx.  1). 

This  fact  excludes  the  cloud-seated  representative  of  the  Son  of 
man  (verse  14),  the  lord  of  the  harvest,  from  the  symbolism  of  the 
second  reaping.  The  second  reaper,  although  an  angel,  represents 
the  steward  of  the  owner.  The  representative  steward  is  commis- 
sioned by  God  the  Father. 

{The  Angel  of  the  Fire-Altar.) 

18.  And  another  angel  comes  out  of  the  altar,  who  has 
authority  over  the  fire,  and  he  cries  with  a  loud  voice  to  him 
who  has  the  sharp  sickle,  Thrust  in  thine  own  sharp  sickle, 
and  gather  the  clusters  of  each  vine  of  the  earth,  for  its  ripe 
clusters  are  this  instant  ripe. 

Altar:  of  burnt  sacrifice,  under  which  the  martyred  saints  are 
praying  (vi.  9).  Their  prayers  are  now  (xiv.  18)  being  symbolically 
answered. 

Fire:  on  the  great  altar  of  burnt-sacrifice.  With  the  fire,  the 
angel  burns  the  grape-vines.  Not  only  does  the  angel  with  the  ex- 
ceedingly sharp  sickle  cut  off  the  grape-clusters  (verse  17),  but  the 
angel  coming  out  of  the  fire-altar  utterly  burns  up  all  the  vines 
themselves. 

Thus  destructive  and  absolute  is  the  completeness  of  the  second 


ST.  JOHN   THE   DIVINE.  247 

reaping.  Stripped  of  their  grape-clusters,  and  incapable  of  a  second 
bearing,  the  vines  are  useless  and  fit  only  for  the  fire.  "Withered 
branches  men  gather  and  cast  into  the  fire,  and  they  are  burned" 
(John  xv.  6). 

St.  John  derives  his  symbolism  (Rev.  xiv.  18)  from  the  prophet 
Ezekiel.  "As  the  vine-tree,  among  the  trees  of  the  forest,  which, 
when  meet  for  no  work,  I  have  given  to  the  fire,  so  icill  I  give  the 
inhabitants  of  Jerusalem"  (xv.  5,6). 

19.  And  so  the  angel  casts  his  sickle  to  the  earth,  and 
gathers  each  vine  of  the  earth,  and  casts  it  into  the  great 
winepress  of  the  wrath  of  God. 

The  symbolism  of  this  verse  is  derived  from  the  prophet  Isaiah: 
"I  have  trodden  the  wine-press  alone.  I  will  tread  the  people  in  mine 
anger.     Their  blood  shall  be  sprinkled  upon  my  garments  "  (lxiii.  3). 

The  vastness  of  the  images  in  verse  19  is  almost  beyond  the  grasp 
of  the  imagination.  All  the  grape-clusters  on  the  surface  of  the 
entire  earth.  A  wine- vat  large  enough  to  hold  all  these  clusters. 
The  vastness  of  the  imagery  symbolizes  the  universal  destruction  of 
Christ's  enemies,  though  in  numbers  they  equal  the  grapes  filling  the 
grape-clusters  of  all  the  earth. 

(The  T 'reading  of  the  Winepress.) 

20.  And  the  winepress  is  trodden  outside  of  every  city ; 
and  there  goes  forth  blood  from  the  winepress  up  to  the  bits 
of  the  horses,  away  a  thousand  and  six  hundred  furlongs. 

Every  city :  the  individualizing  singular. 

The  imagery  of  a  winepress  introduces  the  idea  of  a  city.  The 
owners  of  vineyards  lived  in  cities.  The  vineyards  were  outside  the 
cities.  The  treading  would  from  necessity  take  place  in  the  vine- 
yard. The  treading  described  (Rev.  xiv.  20)  is  from  the  size  of  the 
winepress  outside  all  cities. 

Blood  comes  out:  blood  of  the  grapes  (Gen.  xlix.  11),  symbol- 
izing the  blood  of  the  enemies  of  Christ.  "  Their  blood  shall  be 
sprinkled  on  my  garments"  (Isa.  lxiii.  3). 

Bits  of  the  horses  :  the  shed  blood  of  Christ's  enemies  brings 
into  the  scene,  by  anticipation,  the  horsemen  who  slew  them  (Rev. 
xix.  14).  But  soldiers  are  not  horsemen  without  horses.  The  depth 
of  the  flood  of  blood  from  the  slain  in  this  anticipated  battle  is  so 
great  that  it  reaches  the  bridle-bits  of  the  horses  who  rush  the 
slaughtering  horsemen  in  their  unexampled  sword-work  of  carnage. 


248  THE   REVELATION   OF 


A  battle  was  sanguinary,  and  the  blood  shed  unusual,  when  it  was 
so  deep  as  to  cover  the  feet  of  the  victors.  "The  righteous  shall 
wash  their  feet  in  the  blood  of  the  wicked"  (Ps.  lviii.  10).  But  in 
Rev.  xiv.  20,  the  shed  blood  is  a  gory  sea  in  which  the  horses  wade 
to  the  height  of  their  bridle-bits. 

Away  a  thousand  and  six  hundred  furlongs:  in  the  meas- 
ure of  the  great  and  holy  city  Jerusalem  (Rev.  xxi.  13),  away  is 
evidently  the  centre  of  the  city.  From  this  centre  the  spectator  looks 
in  succession  east,  north,  south,  west. 

We  thus  discover,  in  the  measurement  away  a  thousand  and  six 
hundred  furlongs,  that  away  is  the  point  from  which  the  measuring 
begins  by  means  of  the  furlongs.  From  the  centre  of  the  bloody 
field  of  slaughter,  the  furlongs  run  out  in  all  directions.  When  the 
end  of  the  measurement  is  reached  by  the  furlongs,  their  numerous 
ends  will  enclose  a  circle. 

How  large  is  this  circle  ? 

The  number  of  furlongs  given  by  St.  John  is  sixteen  hundred.  Ten 
furlongs  are  equal  to  a  geographical  mile.  Sixteen  hundred  furlongs 
are  one  hundred  and  sixty  miles.  But  this  distance  is  only  one-half 
of  the  diameter  of  the  field  of  blood  measured  by  St.  John.  The 
whole  diameter  of  the  field  is  three  hundred  and  twenty  miles. 
The  circumference  of  the  field  is  nine  hundred  and  sixty  miles. 

No  such  human  battle-field  is  possible.  The  blood  covering  the 
field  is  too  deep,  the  compass  of  the  field  is  too  large,  for  reality.  St. 
John  here  uses  exaggerating  symbols  to  impress  upon  the  minds  and 
hearts  of  all  men  this  most  weighty  truth:  Christ's  victories  over  the 
enemies  of  his  Church  will  surpass,  both  in  magnitude  and  in  effect, 
all  the  achievements  of  all  the  military  heroes  the  world  has  ever 
already  seen,  or  will  ever  hereafter  see.  The  symbolized  battle-field 
must  be  spiritual.  The  victories  Christ  achieves  are  over  error,  sin, 
and  "the  carnal  mind." 

Why  does  St.  John  not  record  the  burning  of  the  vines  symboli- 
cally predicted  (verse  18)?  The  change  in  the  imagery  (verse  20) 
from  the  blood  of  grapes  to  the  blood  of  men  excludes  further  men- 
tion of  the  vines.  The  fact  and  the  extent  of  their  conflagration,  we 
can  easily  picture  in  our  imaginations. 


ST.  JOHN   THE   DIVINE.  249 


CHAPTER   XV. 

PREPARATION    FOR   THE    OUTPOURING   OF  THE    SEVEN 
CENSERS. 

(a)  The  song  of  thanksgiving  (verses  1-4). 

(b)  The  egress  of  the  seven  censer-angels  (verses  5-8). 

THE  SONG   OF  THANKSGIVING   (Verses  1-4). 

1.  And  I  saw  another  sign  in  heaven,  great  and  marvel- 
Ions  :  seven  angels  having  the  seven  last  plagues  ;  for  in 
them  is  ended  the  wrath  of  God. 

This  verse  forms  the  introduction  to  chapters  xv.  and  xvi. 

Sign:  a  presage  of  coming  events.  The  seven  angels  and  their 
censers  constitute  the  sign,  the  figurative  representation  of  the  im- 
mediate future. 

Great  and  marvellous:  this  expression  in  the  New  Testament 
only  here  and  verse  3.     Marvellous:  fit  to  excite  wonder. 

Seven  plagues :  full  punishment.  "  Sevenfold  into  their  bosom  " 
(Ps.  lxxix.  12). 

Last:  the  seven  plagues  will  end  the  symbolic  drama,  in  the  Apoca- 
lypse, of  the  present  world's  probationary  history. 

Is  ended  :  the  exhibition,  in  symbol,  of  God's  wrath,  will  be 
ended.  But  the  infliction  of  his  wrath  is  not  limited  by  time  (xiv. 
11,  xx.  10). 

There  is  a  second  death  (xx.  14). 

2.  And  I  saw  as  it  were  a  sea  of  glass  mingled  with  fire  : 
also  the  victors  over  the  wild  beast,  and  over  his  image  and 
over  the  number  of  his  name,  standing  by  the  sea  of  glass, 
having  harps  for  God. 


250  THE  REVELATION   OF 

» 

Imperative  reasons  are  there  for  regarding  the  impressive  scene 
opened  to  our  sight  by  this  verse  as  the  repetition  and  amplification 
of  chapter  xiv.  verses  1-5. 

The  resemblances  between  the  persons,  in  xiv.  1-5  and  xv.  1-4,  are 
these  reasons. 

1.  Both  classes  are  victors. 

In  xiv.,  (a)  Father's  name  in  their  foreheads  (verse  1);  (b)  harping 
(verse  2);  (c)  redeemed  (verses  3,  4). 

In  xv.,  (a)  gotten  victory  (verse  2);  (b)  harps;  (c)  judgments 
manifest. 

2.  Both  are  victors  over  idolatry,  material  and  spiritual. 
In  xiv.,  virgins  (verse  4). 

In  xv.,  over  beast,  image,  mark,  name  (verse  2). 

3.  Both  sing  songs  of  victory. 

4.  Both  are  harpers. 

5.  Both  stand  upon  the  same  place. 

In  xiv.,  the  hundred  and  forty-four  stand  (verse  1)  (i  before  the 
throne"  (verse  3). 

In  xv.,  the  victors  "stand  on  the  sea  of  glass."  But  "the  sea  of 
glass  is  before  the  throne  "  (iv.  6). 

So  exact  are  these  fivefold  resemblances,  that  they  become  identities. 
Persons,  character,  place,  employment,  all  the  same.  Recapitulation 
and  amplification  are  here  used,  because  they  create  impressiveness 
and  denote  certainty. 

Repetition  and  amplification  characterize  other  portions  of  this 
book,  and  increase  in  minuteness,  as  the  drama  unfolds  itself. 

Standing  by  the  sea:  ad  mare  vitrem  (Bengel).  "The  sea"  is 
the  accusative  in  the  Greek. 

Reasons  for  preferring  by  to  " on,"  English  Version:  — 

1.  On  the  sea  is  indicated  by  the  Greek  preposition  with  the  geni- 
tive (Rev.  x.  5,  8). 

2.  The  same  Greek  preposition  with  the  accusative  means  at  or 
by.  "at  the  door"  (Rev.  iii.  20);  "ai  the  altar"  (viii.  3). 

3.  A  sea  of  glass,  flashing  with  lightning,  is  not  a  possible  standing- 
place. 

4.  The  pavement  even  of  God's  throne  would  not  in  symbol  be 
represented  as  large  enough  to  contain  the  innumerable  assembly  of 
his  redeemed,  since  the  victors  (Rev.  xv.  2),  and  the  "great  multi- 
tude which  no  man  could  number,"  form  the  same  worshipping 
Church. 

5.  The  following  instances  in  the  Septuagint,  where  the  Greek  word 
for  "sea"  is  in  the  accusative  with  the  same  Greek  preposition  as 
stands  in  Rev.  xv.  2,  before  the  same  Greek  word  for  "  sea"  as  is  used 
in  these  Old-Testament  instances,  decide  most  conclusively,  that  by 


ST.  JOHN   THE   DIVINE.  251 

is  the  preposition  demanded,  and  that  "on"  is  wholly  inadmissible: 
"at  the  sea"  (Josh.  xv.  4, 11,  xvi.  8);  "by  sea"  (2  Chron.  ii.  16);  "by 
the  Red  Sea"  (Neh.  ix.  0). 

Sea  of  glass:  appears  in  Revelation  only  iv.  6  (see  notes)  and 
xv.  2.  In  both  places,  the  sea  is  glass  pavement  before  the  symbolical 
throne  of  God.  In  iv.  0,  the  throne  is  the  seat  of  judgment.  The 
"lightnings  and  thunderings  proceeding -out  of  the  throne"  (iv.  5), 
give  the  throne  this  character. 

In  xv.  2,  the  throne  is  also  the  seat  of  judgment.  "The  fire" 
(verse  2)  denotes  this.  "The  fire"  is  the  same  as  the  "lightnings" 
(iv.  5).  "AVrath"  (xv.  1)  decides  the  character  of  the  throne.  God 
is  enthroned  to  judge  and  punish  the  enemies  of  his  Church.  "Tby 
jmh/ments  are  made  manifest"  (xv.  4). 

Mingled  with  fire :  the  Greek  verb  here  used  is  to  mix  mechani- 
cally, like  sand  and  kernels  of  grain.  In  Rev.  xiv.  10  (see  notes),  the 
Greek  verb  is  to  mix  chemically,  like  milk  and  water.  The  glass  and 
the  fire  are  not  mingled  chemically,  only  mechanically.  The  light- 
ning flashes  over  and  along  the  reflecting  surface  of  the  glass.  Re- 
flected in  the  glass,  the  lightning  would  appear  to  the  beholder  as 
through  it  were  united  with  the  glass. 

The  image  and  the  symbolism  are  signs  of  terror  and  of  threatened 
wrath  from  God.  Fire,  in  Revelation,  is  often  the  symbol  of  punish- 
ment (xvi.  8,  xvii.  16). 

This  terrific  sea  of  glass  reflecting  the  lightning-flashes  gleaming 
over  it  does  not  represent  the  New  Jerusalem  (Rev.  xxi.  2),  the  super- 
terrene,  heavenly,  and  permanent  abode  of  Christ's  glorified  people. 

The  wild  beast:  the  lamb-dragon,  because  "the  number  of  his 
name"  (xiii.  17)  is  here  mentioned. 

His  image:  the  image  of  the  first  beast,  the  lamb-dragon  made 
in  xiii.  14. 

Harps  for  God:  for  God's  praise  (verses  3,  4). 


3.  And  they  sing  the  song  of  Moses  the  servant  of  God, 
even  this  song  to  the  Lamb,  saying,  Great  and  marvellous 
are  thy  works,  Lord  God  Almighty  :  just  and  true  are  thy 
ways,  King  of  nations. 

Song  of  Moses:  (Exod.  xv.  1-19)  is  a  song  of  thanksgiving. 
The  victors  (Rev.  xv.  2-4)  are  singing  the  same  kind  of  song. 

The  servant  of  God:  Moses  was  the  servant  of  God  (Deut. 
xxxiv.  5;  Josh.  i.  1),  because  appointed  by  God  (Exod.  iii.  10).  For 
the  same  reason,  are  the  one  hundred  and  forty-four  thousand  "  ser- 
vants of  God"  (Rev.  vii.  3). 


252  THE  REVELATION   OF 


Moses,  as  victor  over  Pharaoh  and  the  Egyptians,  sings  his  thanks- 
giving song.  Also  victors,  the  redeemed  sing  in  substance  the  same 
eucharistic  song. 

To  the  Lamb:  in  Rev.  xiv.  1,  the  Lamb  is  the  leader  of  the  "one 
hundred  and  forty-four  thousand,"  because  "they  follow  him" 
(verse  4). 

They  are  also  "the  first-fruits  unto  God  and  to  the  Lamb,"  even 
to  the  Lamb1  (verse  4).  Since  the  Lamb  is  thus  their  Redeemer, 
Possessor,  and  Leader,  their  "new  song"  (xiv.  3)  may  surely  be  to 
his  praise. 

Thus  praising  the  Lamb  (xiv.  3),  they  may  (xv.  3,  4)  repeat  in 
express  words  the  eucharistic  hymn  they  previously  sung.  Tbe  Lamb 
is  the  object  of  praise  (v.  12,  13).  His  praise  once  given  may  be 
repeated,  times  without  number. 

Thy  -works:  of  mercy  to  his  Church  (Ps.  cxi.  4). 

Just  and  true  are  thy  ways:  works  and  ways,  deeds  and  methods. 
Here  his  ways  are  judgments  (Deut.  xxxii.  4;  Rev.  xv.  4).  St.  John 
here  quotes  Moses. 

True:  actual,  not  merely  threatened. 

Nations:  all  nations  (verse  4).  "God  is  Judge  of  all  the  earth" 
(Gen.  xviii.  25). 

4.  Who  shall  not  fear  thee,  O  Lord,  and  glorify  thy  name? 
For  thou  only  art  holy  :  for  all  nations  shall  come  and  worship 
before  thee,  for  thy  judgments  are  manifested. 

Who  shall  not  fear  thee :  from  Jer.  x.  7.  Rhetorical  question 
for  this  assertion:  Every  one  should  fear  thee. 

And  glorify  thy  name:  the  question  in  the  first  clause  of  the 
verse  is  repeated,  Who  shall  not  glorify  thy  name  ?    Every  one  should. 

Glorify:  magnify  as  surpassing  all  other  names. 

Name:  revealed  character  (Exod.  iii.  14). 

Holy:  holy  and  pure.  Holy  in  himself  "only."  The  holiness 
of  angels  and  men  is  derived  from  God. 

For  (1) :  makes  the  perfect  holiness  of  God  the  motive  for  fearing 
and  glorifying  him. 

For  (2) :  makes  the  actual  worship  of  God  by  all  nations  the  motive 
for  every  individual  to  fear  and  worship  him. 

For  (3) :  makes  the  actual  infliction  of  God's  judgments  the  motive 
for  this  universal  worship  here  predicted. 

Judgments:  righteous  acts,  judgments  inflicted.  In  Revelation, 
only  here  and  xix.  8. 

1  Granville  Sharp's  Rule.    Ayre,  Introduc.,  pp.  216,  217. 


ST.  JOHN   THE  DIVINE.  -  253 

Are  manifested:  in  Revelation,  here  and  iii.  18,  only.  Aorist  of 
narration.     Also,  iii.  18. 

The  greatest  duty  of  the  whole  world,  at  the  present  time,  is  sub- 
mission to  Christ,  as  supreme  Teacher  and  sole  Ruler  over  all  souls. 
This  absolute  submission,  Christ  incessantly  and  everywhere  demands. 
"All  men  should  honor  the  Son,  even  as  they  honor  the  Father" 
(John  v.  23).  Christ  requires  not  only  all  nations,  but  every  indi- 
vidual, to  accept  his  gospel,  in  its  entirety  and  exclusiveness.  He  does 
not  allow  his  gospel  to  be  united  with  any  human  systems.  Sover- 
eign King,  Christ  admits  no  rival.  He  dethrones  every  associated 
monarch  over  human  minds  and  hearts. 

The  martyrs  appear  repeatedly  in  the  Apocalypse.  They  live  per- 
petually in  their  prayers  and  thanksgivings.  Their  prayers  and 
thanksgivings  ever  live,  because  God  ever  holds  them  in  his  own 
perpetual  remembrance;  and  thus  they  are  ever  efficient  and  effica- 
cious. 

No  effectual  prayer,  no  acceptable  thanksgiving,  can  therefore  ever 
die.  The  human  offerers  die  and  disappear,  and  their  praying  voices 
are  silenced  and  unheard  here  on  earth;  but  the  prayers  and  thanks- 
givings Christ's  people  here  offer  him  do  not  in  their  power  die  with 
their  own  death.  They  live  still  in  their  might,  because  God,  being 
himself  ever-living,  cannot  forget  them.  They  are  ever  before  his 
eyes,  as  is  the  sun  in  the  heavens  by  day,  and  as  are  "  the  stars  and 
light"  (the  milky  way)  (Ps.  cxlviii.  3,— Psalter,  after  the  Vulgate, 
Septuagint,  and  Hebrew)  by  night. 


THE   OPENIXG  OF  THE  HOLY  OF  HOLIES,  AND  THE  SEVEN  CENSER- 
ANGELS   (Verses  5-8). 

These  four  verses  are  the  bearers  of  several  very  important  sub- 
jects. 

The  imagery  of  the  passage  is  largely  taken  from  the  sixteenth 
chapter  of  Numbers,  which  must,  therefore,  in  large  measure  be  the 
interpreter  of  the  passage. 

In  the  sixteenth  chapter  of  Numbers,  the  following  are  the  great 
subjects:  — 

1.  A  rebellion  against  the  high-priesthood  of  Aaron.  As  Aaron 
was  created  high  priest  by  God  himself,  the  rebellion  was  an  attempt 
to  destroy  an  institution  of  God. 

2.  The  rebels  were  themselves  members  of  the  Jewish  Church. 
The  rebellion,  consequently,  was  a  Church  schism. 

3.  The  form  of  the  rebellion  was  the  attempted  exercise  of  priestly 
functions,  the  bearing  of  censers,  and  the  burning  of  incense. 

4.  The  vindication  by  God  himself  of  the  Aaronic  priesthood. 


254  •  THE  REVELATION    OF 


5.  The  destruction  of  the  rebels  by  their  own  censers,  the  official 
instruments  they  had  presumed  to  assume. 

The  contents  of  the  sixteenth  chapter  of  Numbers  cast  strong  and 
illustrative  light  upon  Rev.  xv.  5-8. 

This  illuminating  light  will  exhibit  the  two  passages  (Num.  xvi. 
and  Rev.  xv.  5-8)  as  parallel  in  several  respects. 

1.  In  Numbers,  sixteenth  chapter,  there  is  "the  tabernacle" 
(verses  18,  19,  42,  43,  50)  with  its  holy  of  holies.  The  same  holy  of 
holies  appears  in  Rev.  xv.  5,  6,  8. 

2.  In  Num.  xvi.,  is  the  high  priest  Aaron  (verses  11,  16-18,  etc.). 
In  Rev.  xv.  6-8,  the  seven  angels  are  themselves  high  priests. 
Proofs.  —  (a)  The  seven  angels  "  come  out "  of  the  "  holy  of  holies." 

Only  high  priests  ever  entered  the  holy  of  holies  (Heb.  ix.  7).  As  a 
consequence,  only  high  priests  come  out  of  the  holy  of  holies.  The 
seven  angels  are,  therefore,  high  priests. 

(b)  The  ornaments  on  the  dress  the  seven  angels  wear  indicate  that 
they  are  high  priests. 

The  seven  angels  are  "clothed  with  pure  shining  stone"  (Rev. 
xv.  6). 

But,  according  to  Ezek.  xxviii.  13,  "every  precious  stone"  there 
enumerated  are  the  very  same  stones  as  are  in  the  breastplate  of  the 
high  priest  (Exod.  xxviii.  17-20). 

(c)  The  Aaronic  high  priests  wore  golden  girdles  (Exod.  xxviii.  8). 
The  seven  angels  also  wear  girdles  (Rev.  xv.  6). 

These  are  the  Bible  proofs  that  the  seven  angels  are  symbolic  high 
priests. 

Here,  we  may  ask,  why  are  the  seven  angels  (Rev.  xv.  6-8)  high 
priests  ? 

They  are  here  as  high  priests,  for  the  same  reasons  that  Aaron  the 
high  priest  appears  in  the  case  of  Korah  and  his  company. 

Aaron  appears  for  two  reasons :  — 

I.  To  vindicate  his  own  high-priesthood  (Num.  xvi.  5,  17). 

II.  To  destroy  "the  two  hundred  and  fifty  men  that  offered  in- 
cense "  (Num.  xvi.  35)  without  the  appointment  of  God. 

For  the  very  same  reasons,  are  the  seven  angels  high  priests  in 
Rev.  xv.  6-8. 

I.  To  vindicate  their  own  high-priesthood.  But  what  is  the  high- 
priesthood  of  the  seven  angels  ? 

Their  high-priesthood  must  be  the  Christian  high-priesthood. 

The  present  vision  relates  to  the  Church  of  Christ,  for  the  victors 
are  singing  "the  song  of  the  X«m6"  (xv.  3).  The  seven  angels  are, 
therefore,  Christian  high  priests.  But  as  representative  Christian 
high  priests  they  must  represent  a  reality,  and  not  a  shadow;  and  the 
reality  they  repr  sent  must  be  the  Christian  high-priesthood. 


ST.   JOHN   THE  DIVINE.  255 

By  means  of  these  exhibitions,  St.  John  discloses  to  our  view,  to 
our  recognition,  to  our  belief,  this  valuable  fact,  —  the  existence  of 
the  Christian  high-priesthood  in  the  Church  of  Christ  before  the  close 
of  the  first  century  of  the  Christian  era. 

Nor  is  it  merely  the  fact  which  St.  John  here  discloses,  that  the 
Christian  high-priesthood  existed  at  this  early  period.  St.  John  also 
reveals  the  nature  of  the  Christian  high-priesthood,  as  it  was  in  his 
time. 

In  its  nature,  the  Christian  high-priesthood  revealed  to  us  by  St. 
John  has  these  characteristics:  — 

1.  The  early  Christian  high-priesthood  is  modelled  after  the  high 
priesthood  of  Aaron.  As  high  priest,  Aaron  was  the  supreme  head  of 
the  Jewish  priesthood. 

Because  modelled  after  the  Aaronic  high-priesthood,  the  Christian 
high-priesthood  is  the  supreme  head  of  the  Christian  priesthood. 
But  the  supreme  head  of  the  Christian  priesthood  is  not  one  high 
priest  only. 

2.  The  early  Christian  high-priesthood,  as  represented  by  the  seven 
angelic  high  priests,  is  in  itself  a  parity. 

There  are  seven  angelic  high  priests,  all  holding  the  same  offices,  and 
administering  the  same  powers.  No  one  of  the  seven  is  over  the  other 
six.  No  one  of  the  seven  is  super-high  priest.  As  high  priests,  each 
of  the  seven  angels  is  just  as  high  as  the  other.  No  one  is  higher  than 
the  rest. 

As  seven  is  a  perfect  number,  the  seven  angelic  high  priests  repre- 
sent and  include  the  entire  Christian  high-priesthood.  The  Christian 
high  priesthood  of  parity  is  the  only  high-priesthood  in  the  Church  of 
Christ. 

No  one  of  these  seven  angelic  high  priests  is  pope.    Popery  was  a 

NONENTITY  IN  THE   FIRST  CENTURY.      POPERY  WAS  A  LATER  USUR- 
PATION AND  DOMINATION. 

Such  is  the  Christian  high-priesthood  of  the  seven  representative 
angels  in  Rev.  xv.  6-8). 

How  do  the  seven  angels  here  vindicate  their  own  Christian  high- 
priesthood  ?  By  opposing  and  symbolically  destroying  the  high-priest- 
hood assumed  and  represented  by  the  lamb-dragon,  the  apt  symbol  of 
papal  Rome. 

II.  As  in  Numbers,  sixteenth  chapter,  Aaron  the  high  priest 
appears  for  a  second  reason,  the  overthrow  of  the  pretended  high- 
priesthood  of  the  two  hundred  and  fifty  usurpers,  so  the  seven 
Christian  high  priests  appear  for  the  same  reason. 

They  appear  for  punitive  discipline.  When  by  the  command  of  God 
they  empty  their  large  censers  of  their  burning  contents,  the  acts  of 
the  same  angels  are  symbolic  inflictions  of  punishments. 


256  TEE  REVELATION   OF 

These  judicial  acts  of  the  seven  angels  establish  another  fact  re- 
specting the  Christian  high-priesthood  at  the  time  St.  John  wrote  his 
Apocalypse.  At  that  time  the  Christian  high  priests  were  the  admin- 
istrators of  Church  discipline.  Neither  the  subordinate  priests  nor 
the  laity  were  the  ultimate  administrators. 

The  discipline  of  the  early  Christian  high  priests  was  not  the 
discipline  of  death  (this  is  God's  sole  prerogative  in  the  brief  period 
of  miracles),  but  their  discipline  was  exclusively  the  discipline  of 
admonition  and  excommunication.  That  this  was  the  nature  of  the 
discipline  practised  by  the  early  Christian  high  priests,  the  Scrip- 
tures, recording  the  proceedings  of  the  apostles,  amply  prove  (1  Cor. 
v.  3-5;  2  Cor.  xiii.  2,  10). 

There  are  other  obvious  and  instructive  parallels  between  the  six- 
teenth chapter  of  Numbers  and  Rev.  xv.  5-3. 

1.  The  shechinah,  the  visible  manifestation  of  the  glory  of  God, 
appears  in  both  passages.  In  Num.  xvi.  19,  42,  the  shechinah  is 
called  "  the  glory  of  the  Lord."  In  Rev.  xv.  8,  the  shechinah  is  called 
"  the  glory  of  God." 

This  twofold  appearance  of  the  shechinah  is  conclusive  proof  that 
the  imagery  in  Rev.  xv.  5-8  is  derived  from  the  sixteenth  chapter  of 
Numbers. 

2.  In  both  passages,  the  glory  of  the  Lord  appears  for  the  same 
purpose,  — the  manifestation  of  his  displeasure. 

3.  Also,  in  both  passages  the  censers  are  changed  from  instruments 
of  God's  mercy  into  instruments  of  his  wrath.  This  coincidence  is 
another  proof  that  the  imagery  in  Rev.  xv.  5-8  is  taken  from  Num- 
bers, sixteenth  chapter. 


5.  And  after  this,  I  saw  [in  vision].  And  the  hol}T  of 
holies  of  the  tabernacle  of  testimon}*-  in  heaven  is  opened. 

The  holy  of  holies:  the  symbolic  dwelling-place  of  God.  "  Thou 
dwellest  between  the  cherubim"  (Ps.  lxxx.  1). 

Tabernacle:  Heb.  ix.  2-5,  9,  11. 

Testimony:  the  ark  of  the  covenant;  so  called  because  it  con- 
tained the  two  tables  of  the  Decalogue,  or  Ten  Commandments 
(Heb.  ix.  4;  Num.  ix.  15,  xvii.  4,  xviii.  2). 

The  holy  of  holies  is  now  opened  (Rev.  xv.  5)  to  disclose  to  view 
the  depository  of  the  Ten  Commandments,  the  divine  summary  of  all 
law  and  punishment. 

Thus,  in  this  symbolic  exhibition  of  judgment,  the  mercy-seat 
itself,  the  top  of  the  ark  of  testimony,  becomes  the  source  of  ven- 
geance. 


ST.  JOHN   THE  DIVINE.  257 


6.  And  from  the  holy  of  holies  come  out  the  seven  angels 
who  are  having  the  seven  plagues,  clothed  with  pure  shining 
stone,  and  girded  around  their  breasts  with  golden  girdles. 

A  portion  of  the  contents  of  this  verse  has  been  already  sufficiently 
explained  in  the  introduction  to  verses  3-8. 

Clothed :  se^-clothed. 

Girded :  the  encircling  of  the  body  with  a  girdle  was  the  indica- 
tion that  the  wearer  was  ready  for  the  performance  of  the  work  re- 
quired of  him. 

"Let  your  loins  be  girded  about,  and  ye  yourselves  like  unto  men 
that  wait  for  their  Lord"  (Luke  xii.  35,  3G). 

"  Your  loins  girt  about  with  truth,  and  your  feet  shod  with  the 
preparation  of  the  gospel  of  peace"  (Eph.  vi.  14,  15). 

7.  And  one  of  the  four  living  creatures  gives  unto  the 
seven  angels  seven  golden  censer-basins,  full  of  the  wrath 
of  God,  who  liveth  for  ever  and  ever. 

One :  the  four  living  creatures  are  the  executioners  of  the  judg- 
ments of  God  (Ezek.  x.  2,  7).  See  notes  on  iv.  6,  7.  The  seven  angels 
here  are  their  subordinate  agents. 

Censer -basins:  in  Bible -Greek,  an  incense  -  vessel  has  three 
names,  — 

(a)  Firepan.     Exod.  xxvii.  3,  "firepan"  (English  Version). 

(6)  "Censer,"  Num.  xvi.  6,  17  (English  Version);  "censer,"  Rev. 
viii.  3,  5  (English  Version) ;  and 

(c)  Censer-basin.  Exod.  xxvii.  3,  "basin"  (English  Version); 
Rev.  v.  8,  xv.  7,  xvi.  1-4,  8,  10,  12,  17,  xvii.  1,  xxi.  9,  "vial"  (Eng- 
lish Version). 

Had  the  English  Version  in  Rev.  v.  8,  etc.,  used  in  translating 
"basin,"  as  in  Exod.  xxvii.  3,  instead  of  "vial,"  from  the  Greek, 
Bible-readers  would  not  think  it  is  "  a  small  bottle  of  thin  glass." 

In  use,  then,  firepan,  censer,  and  censer-basin  are  identical.  They 
differ  only  in  size. 

In  size,  the  censer-basin  is  the  Latin  patera,  which  held  the  blood 
of  a  bull,  —some  two  gallons. 

The  censer-basin  must  have  been  at  least  three  times  larger  than 
the  firepan,  the  ordinary  censer  used  by  the  Levitical  priesthood. 

St.  John  (Revelation,  chapters  xv.  and  xvi.)  places  the  large  censer- 
basin  in  the  hand  of  each  of  the  seven  incense-angels  to  indicate  the 
large  quantity  of  fire  and  incense  poured  out. 

The  largeness  of  the  quantity  of  the  fire  and  incense  poured  out  by 


258  THE   REVELATION    OF 

the  incense-angels  symbolizes  the  largeness  and  the  severity  of  the 
punishment  inflicted. 

Liveth  for  ever  and  ever:  since  God  is  eternal,  his  holiness  and 
justice  are  unchangeable.  His  eternity  also  enables  him  to  execute  his 
predicted  judgments. 

8.  And  so  the  holy  of  holies  is  filled  with  smoke  from  the 
glory  of  God,  and  from  his  power ;  and  so  no  one  can  enter 
into  the  holy  of  holies  until  the  seven  plagues  of  the  seven 
angels  are  ended. 

Glory  of  God:  the  sJtechinah  in  the  holy  of  holies  (Exod.  xxv.  22; 
Num.  vii.  89;  2  Sam.  vi.  6;  Heb.  ix.  5). 

The  power  of  God :  kindles  the  fire  in  the  censer-basins,  and 
imparts  efficiency  to  their  pouring  out. 

No  one :  so  dense  is  the  smoke  in  the  holy  of  holies,  and  so  bright 
the  flashing  glory,  that  no  one  can  enter. 

The  reference  is  here  to  this  record:  "  When  the  priests  were  come 
out  of  the  holy  place,  the  cloud  filled  the  house  of  the  Lord.  The 
priests  could  not  stand  to  minister,  because  of  the  cloud :  for  the  glory 
of  the  Lord  had  filled  the  house  of  the  Lord"  (1  Kings  viii.  10,  11). 

Until  .  .  .  ended :  until  the  infliction  of  the  seven  plagues  of  the 
seven  angels  is  ended. 

The  smoke  of  the  burning  incense  fills  the  holy  of  holies,  until 
the  fire  and  incense  in  each  censer-basin  are  poured  out.  In  other 
words,  the  seven  censer-basins  are  emptied  by  the  time  the  holy  of 
holies  is  emptied  of  its  smoke. 

How  long  can  the  smoke  remain  in  the  holy  of  holies  ?  At  the 
very  longest,  only  for  a  very  few  moments.  Smoke  is  the  Scripture 
image  of  transitoriness  (Ps.  xxxvii.  20). 

The  pouring  of  the  seven  censer-basins  occupies  merely  a  very 
few  moments.  The  seven  angels  empty  their  seven  censer-basins 
almost  at  the  same  moment. 

Indeed,  the  seven  angels  may  act  simultaneously.  For  impressive- 
ness,  the  record  of  their  actions  has  succession. 

The  actions  themselves  may  be  without  succession.  The  seven 
angels  may  pour  out  the  seven  censer-basins  at  the  same  instant. 

What  does  this  brevity  signify  ? 

1.  Long  periods  of  time  are  not  necessary  for  the  final  execution 
of  God's  purposes  and  judgments. 

Epochs,  like  the  lives  of  individuals,  begin  in  an  instant. 

(a)  During  one  memorable  night,  while  the  Israelites  are  passing 
through  the  opened  Red  Sea,  they  are  born  into  independence  and 
national  life. 


ST.   JOHN   THE   DIVINE.  259 

(b)  Christ,  the  Messenger  of  the  new  covenant  (Mai.  iii.  1),  sud- 
denly appears  in  his  temple  in  Jerusalem.  With  his  appearance, 
Judaism,  as  a  ritual  institution,  disappears,  and  Christianity,  in  this 
decisive  instant,  becomes  its  successor  forever. 

(c)  The  world's  first  Easter  begins  in  a  moment.  At  the  tran- 
scendent instant  of  our  Lord's  resurrection,  we  all  become  in  him 
immortal  in  body,  as  we  were  before  in  soul. 

(d)  The  Church  of  Christ  has  its  first  Pentecost.  Suddenly  its 
one  hundred  and  twenty  members  are  crowned  with  tongues,  and 
baptized  with  a  new  baptism  of  the  Holy  Ghost.  This  sudden  baptism 
animates  and  moves  the  Church  with  a  new  and  enduring  spiritual 
life. 

The  brevity  of  time  in  the  outpouring  of  the  seven  last  censers 
may  symbolize  both  the  sudden  disappearance  of  the  evils  which  afflict 
the  Church,  and  the  sudden  arrival  of  its  greatest  blessings. 

But,  whether  sudden  or  gradual,  — 

2.  The  departure  of  the  apostate  Church  from  the  world  is,  by 
the  symbolism  in  chapters  xv.  and  xvi.  of  the  Apocalypse,  rendered 
most  certain,  as  well  as  the  survival,  prosperity,  and  perfection  of  the 
true  Church.  Suddenness  and  brevity  are  encouraging  marks  and 
prophecies  of  absolute  certainty. 


260  THE   REVELATION    OF 


CHAPTER   XVI. 

THE  OUTPOURING  OF  THE  SEVEN   CENSERS  (Verses  1-21). 

1.  And  I  heard  a  loud  voice  out  of  the  holy  of  holies, 
saying  to  the  seven  angels,  Go,  and  scatter  the  seven  censers 
of  the  wrath  of  God  upon  the  earth. 

Each  censer  contains  destructive  incense  (Num.  xvi.  35,  38),  which 
is  a  deadly  symbol  (Rev.  viii.  3-5). 

The  seven  symbols  predict  the  total  destrnction  of  the  apostate 
Church,  and  the  errors  on  which  it  is  founded. 

A  loud  voice  out  of  the  holy  of  holies :  the  shechinah  is  in 
the  holy  of  holies.  The  loud  voice  is,  therefore,  the  voice  of  God  the 
Father.  The  command  uttered  by  the  voice  is  supreme  and  absolute. 
God  determines  the  utter  destruction  of  the  apostate  Church,  and  of 
its  cherished  errors. 

The  voice  of  God  comes  from  the  midst  of  the  cloud  of  burning 
incense  (xv.  8;  Exod.  xxiv.  16;  Ezek.  x.  1,  2). 

Scatter:  when  the  Greek  verb  is  used  with  solids,  as  here,  fire 
and  incense,  it  has  this  meaning. 

Earth:  the  sinful  people  of  the  earth;  namely,  the  worshippers  of 
the  wild  beast  (verse  2). 

Earth  often  has  this  sense  in  the  Scriptures. 

"  The  earth  was  corrupt"  (Gen.  vi.  11). 

"  All  flesh  had  corrupted  his  way  "  (verse  12). 

Thus  "  the  earth"  and  "  all  flesh,"  all  men,  are  identical. 

Also,  Gen.  xi.  1,  9;  1  Sam.  xvii.  46;  1  Kings  x.  24;  1  Chron.  xvi. 
30;  Ps.  lxvi.  4. 

THE  FIRST  ANGEL. 

2.  And  the  first  goes  away,  and  was  scattering  his  censer- 
basin  upon  the  earth.     And  there  comes  a   sore,  evil   and 


ST.   JOHN    THE   DIVINE.  261 

hurtful,  upon  the  men  who  have  the  mark  of  the  wild  beast, 
and  who  worship  his  image. 

Sore:  the  Greek  word  here  translated  "sore''  translates  (Exod. 
ix.  9)  the  Hebrew  word  which  means  leprosy. 

Leprosy  is  an  incurable  disease.  By  Ps.  li.  7,  leprosy  is  made  an 
emblem  of  sin. 

It  is  thus  made  in  this  way:  — 

Hyssop  is  used  in  cleansing  the  leper  (Lev.  xiv.  4-6,  52). 

The  Psalmist,  when  praying,  "Cleanse  me  from  my  sin"  (Ps.  li. 
2),  adds,  "  Purge  me  with  hyssop,  and  I  shall  be  clean  "  (verse  7). 

His  reference  to  the  leper-cleansing  hyssop  makes  leprosy  the 
emblem  of  sin. 

The  hyssop,  thus  cleansing  leprosy,  is  the  emblem  of  the  blood  of 
Christ.  "The  blood  of  Jesus  Christ  cleanseth  from  all  sin"  (1  Johu 
i.  7). 

1.  God  sometimes  sends  leprosy  as  a  punishment  for  sin. 

(a)  Gehazi  was  made  a  leper  for  his  eager  greed  and  artful  false- 
hood (2  Kings  v.  27). 

{b)  King  Uzziah  was  made  a  leper  for  sacerdotal  assumption,  — for 
burning  incense  as  a  priest  (2  Chron.  xxvi.  16-21). 

2.  God  sometimes  sends  increased  sinfulness  to  punish  previous 
transgressions. 

"As  they  did  not  like  to  retain  God  in  their  knowledge,  God  gave 
them  over  to  a  reprobate  mind"  (Rom.  i.  28). 

Judas5  at  first  a  pilferer,  becomes,  in  punishment  of  his  thievish- 
ness,  a  traitor  and  a  self-murderer. 

"From  hardness  of  heart,  and  contempt  of  thy  word  and  command- 
ment, good  Lord,  deliver  us."  — Deprecation  in  Litany. 

We  use  these  facts  in  explanation  of  the  plague  of  the  first  censer. 

In  Rev.  viii.  11,  moral  stupor,  symbolized  by  "  wormwood,"  is 
God's  infliction  for. sin. 

He  may  hereafter  in  the  Apocalypse  employ  a  similar  infliction  in 
the  form  of  spiritual  leprosy. 

The  apostate  Church  of  Rome  is  characterized  by  greed,  by  false- 
hood, by  usurpation.  These  sins  are  punished  by  the  infliction  of 
an  incurable  spiritual  leprosy,  self-infallibility.  Infallibility  is  perfec- 
tion. Perfection  needs  no  remedy.  Perfection  admits  no  cure.  An 
incurable  church  can  only  be  removed  and  destroyed. 

Lepers  were  put  out  of  the  camp  of  the  Israelites  (Num.  v.  2). 

As  an  incurable  leper,  the  Church  of  Rome  is,  in  this  chapter  xvi., 
symbolically  rejected  from  the  true  Church  of  Christ. 

Evil :  in  itself. 

Hurtful :  to  the  sufferers. 


262  THE  REVELATION   OF 

With  the  prophet  Isaiah,  a  diseased  body  is  the  emblem  of  a  cor- 
rupt and  dying  Church.  In  using  the  phrase,  "  a  sore  evil,  and  hurt- 
ful," St.  John  repeats  the  instructive  and  frightful  emblem  of 
Isaiah. 

Mark  of  the  -wild  beast:  the  mark  the  second  wild  beast,  the 
lamb-dragon,  affixes.  # 

THE  SECOND  ANGEL. 

3.  And  the  second  angel  was  scattering  his  censer  upon 
the  sea,  and  it  becomes  blood,  as  of  a  dead  man ;  and  every 
soul  dies  in  the  sea. 

See  viii.  8;  Exod.  vii.  19,  etc. 

The  earth  (verse  2)  denotes  corrupt  men.  "The  sea"  (verse  3) 
denotes  wicked  men.  "The  wicked  are  like  the  troubled  sea"  (Isa. 
lvii.  20). 

Wickedness  follows  corruption. 

Like  a  dead  man:  like  the  coagulated  blood  of  a  corpse.  The 
figure  of  a  leper  is  continued. 

Every  soul :  every  living  man. 

Dies:  the  death  is  spiritual,  occasioned  by  the  spiritual  leprosy. 

THE  THIRD  ANGEL. 

4.  And  the  third  angel  was  scattering  his  censer-basin 
upon  the  rivers  and  fountains  of  waters,  and  they  become 
blood. 

Rivers,  etc. :  these  expressions  are  defined  by  this  language  of 
xvii.  15.  "The  waters"  represent  nations,  and  throngs,  and  people, 
and  tongues;  that  is,  "the  rivers  and  fountains  of  waters"  represent 
the  masses  of  men,  —  all  classes  of  people.  The  leprosy  of  sin  per- 
vades the  common  people.  The  governed  as  well  as  the  governors, 
the  ignorant  as  well  as  the  learned,  the  low  as  well  as  the  high,  the 
poor  as  well  as  the  rich,  —  "all  sorts  and  conditions"  of  the  popu- 
lace, are  stupefied  by  the  prevalent  spiritual  leprosy. 

Becomes  blood:  becomes  leprous  blood. 

The  judgments  symbolized  by  the  first  three  censers  are,  in  their 
nature,  the  same  spiritual  leprosy.  The  symbols  are  bere  presented 
three  times  to  signify  the  absolute  certainty  of  the  appalling  events 
symbolized. 

That  certainty  is  intended  by  the  threefold  repetition  of  the  sym- 
bols, we  are  assured  by  this  language  appended  to  another  threefold 
repetition,  "This  was  done  thrice"  (Acts  x.  16).  "This  was  done 
three  times"  (xi.  10). 


ST.   JOHN   THE  DIVINE.  263 

In  the  arithmetic  of  the  Bible,  three  is  an  integer,  a  full  number 
(Isa.  xix.  24).  "  Two  or  three  witnesses"  (Deut.  xvii.  6;  Matt,  xviii. 
16).  Three  exhausts  the  testimony.  Three  renders  the  certainty 
complete. 

The  following  are  the  conclusive  proofs  that  men  are  the  objects 
reached  by  the  fire  and  incense  of  the  first  three  censers:  — 

"The  earth"  (verses  1,  2)  is  denned  by  "the  men"  (verse  2). 

In  verse  6,  the  words  "have  shed,"  "  them,"  and  "worthy,"  can 
refer  only  to  persons  identical  with  "  the  earth  "  (verse  2),  "  the  sea" 
(verse  3),  and  "the  rivers  and  fountains  of  waters  "  (verse  4). 

That  the  three  censers  first  scattered  are,  in  their  nature,  one  sym- 
bolized judgment,  is  most  certain  from  the  combined  reference  of 
verses  5,  6. 

Not  till  the  first  three  censers  are  emptied,  is  there  any  comment 
whatever.  The  comment  which  then  follows  (verses  5,  6)  evidently 
regards  the  actions  of  these  three  censers  as  constituting,  in  their 
character,  but  one  judgment. 

The  progress  of  this  most  figurative  book  is  marked  by  an  increase 
of  repetitions,  and  by  an  intensification  of  metaphors. 

The  symbolized  prophecies  of  the  fall  of  Babylon  are  threefold  (xiv. 
6-11).  The  symbolized  fulfilments  of  the  prophecies  are  also  three- 
fold (xvi.  2-7). 

The  Angel  of  the  Waters  (Verses  5,  6). 

5.  And  I  heard  the  angel  of  the  waters  say,  Righteous 
art  thou,  who  art  and  who  wast,  the  Hoi}',  because  thou  art 
judging  these  judgments. 

The  angel  of  the  waters:  the  angel  having  authority  over  the 
waters  (xiv.  18).  The  angel  of  the  waters  is  the  third  angel  himself 
(v.  4).  He  has  authority  over  the  waters,  because  he  scatters  upon 
them  the  contents  of  his  censer  for  their  condemnation. 

The  waters  symbolize  the  common  people  (xvii.  15).  St.  John  does 
not  here  teach  that  common  people  have  an  angel  of  their  own. 

Say:  in  the  Apocalypse,  the  ministers  of  God's  judgments  do  not 
usually  speak.     This  angel  may  be  the  first  and  only  instance. 

The  spirit  of  the  drama  increases  in  intensity,  and  compels  one  of 
its  actors  to  utter  words  (Ps.  xxxix.  3). 

Righteous:  the  angel  pronounces  God  just  in  his  punishments. 
The  apostate  Church  deserves  the  punishment  God  inflicts. 

Who  art,  and  who  wast,  the  Holy :  eternal  in  his  nature,  God 
must  be  at  all  times  just.  While  just,  he  is  also  holy.  His  justice 
cannot  destroy  his  holiness. 

These  judgments:  the  judgments  inflicted  by  the  three  censers. 


264  THE   REVELATION   OF 

6.  For  the  blood  of  saints  and  prophets  are  they  shedding  ; 
and  so,  thou  art  giving  them  blood  to  drink :  most  worthy 
are  the}^. 

Blood:  their  own  leprous  blood.  Like  sins,  like  punishments  (Ps. 
xviii.  26,  last  clause;  Isa.  xlix.  26). 

The  Response  of  the  Altar. 

7.  And  I  heard  the  altar  sa}T,  Even  so,  Lord  God  Almighty, 
true  and  righteous  are  thine  acts  of  judgment. 

Heard  the  altar:  heard  the  persons  within  tbe  altar.  The  meton- 
ymy of  the  container  for  the  contained.  In  vi.  9,  10,  the  souls  of  the 
martyrs  under  the  great  altar  pray  for  vengeance.  In  xvi.  6,  the 
prayer  of  these  martyrs  is  answered.  From  out  of  the  same  great 
altar,  the  same  martyrs  now  praise  God  for  the  actual  vengeance. 

True  and  just:  perfect  and  just  (xv.  3). 

Acts  of  judgment:  so  xiv.  7,  xviii.  10,  xix.  2. 

THE  FOURTH  ANGEL   (Verses  8,  9). 

8.  And  the  fourth  was  scattering  his  censer-basin  upon 
the  sun.  And  it  is  given  to  the  sun  to  scorch  the  men  with 
fire. 

See  viii.  12,  where  similar  imagery. 

The  sun:  a  literal  sense  is  here  inadmissible.  Figures  in  the 
objects  of  the  preceding  censers,  "earth,  sea,  rivers,  and  fountains  of 
waters,"  and  figures  representing  persons,  make  the  sun  in  this  verse 
8,  the  symbol  of  a  person. 

But  what  person  ?  Christ  himself  may  be  the  person  symbolized. 
This  very  symbolism  occurs  both  in  the  Old  Testament  and  in  the 
New.  In  the  Old  Testament,  "The  Sun  of  righteousness  with  heal- 
ing in  his  rays"  (Mai.  iv.  2). 

In  the  New  Testament,  our  Lord  himself  uses  the  same  symbolism, 
"  I  am  the  light  [the  sun]  of  the  world  "  (John  viii.  12). 

It  is  given:  authority  is  implied.  Authority  is  expressed  (ix.  3, 
xiii.  5,  7).    In  this  verse  8,  permission  is  given  by  God  to  the  sun. 

To  scorch :  according  to  the  imagery  here  employed,  the  injection 
of  the  burning  contents  of  the  fourth  angel's  censer  upon  the  face  of 
the  blazing  sun  causes  it  to  flame  out  more  fiercely  and  widely,  and 
thus  to  reach  and  strike  and  scorch,  with  a  flashing  scorching,  the  men 
who  deserve  the  infliction. 

The  scorching  is  symbolic.     To  scorch  is  here  to  harm,  instead  of 


ST.  JOIIN   THE  DIVINE.  265 

to  "  heal; "  to  blind,  instead  of  to  enlighten.  Blessings,  when  abused, 
God  changes  into  curses  (2  Cor.  ii.  15,  1G). 

Christ  the  emblematic  Sun,  with  light  and  warmth  and  healing  in 
his  rays,  is,  by  the  perverseness  and  wickedness  of  errorists,  changed 
in  effect  into  an  instrument  of  punishment  and  injury. 

What  a  frightful  representation  of  "The  wrath  of  the  Lamb!" 
(Rev.  vi.  16.)  While  he  is  a  placable  Lamb,  he  "taketh  away"  our 
sins.  When  "his  wrath  is  kindled,  yea,  but  a  little,  we  perish  from 
the  right  way  "  (Ps.  ii.  12). 

The  men:  Mho  are  worshipping  the  image  of  the  wild  beast 
(verse  2). 

9.  And  so  the  men  are  scorched  with  a  great  scorching. 
And  yet  the  men  blaspheme  the  name  of  God,  who  has 
authority  over  these  plagues  :  and  so  the}'  repent  not  to  give 
him  glory. 

The  men:  who  are  idolaters,  whether  idolatry  is  material  or 
spiritual. 

Are  scorched  -with  a  great  scorching:  the  scorching  is  thus 
intensified.  Punishment  aggravates  and  increases  their  wickedness. 
They  proceed  from  bad  to  worse. 

Blaspheme  God  who  has  authority  over  the  plagues:  the 
wild  beast  is  a  blasphemer  (xiii.  5,  6).  His  worshippers  imitate  him. 
They  blaspheme  God  by  speaking  evil  of  him.  They  call  God  unjust 
and  cruel. 

By  the  authority  and  power  God  has  over  the  plagues,  he  can  make 
his  chastisements  means  of  blessing.  They  refuse  to  see  his  merci- 
ful hand  in  his  inflictions. 

They  repent,  not:  they  cease  not  either  to  blaspheme,  or  to 
worship  the  wild  beast.  Failure  in  repentance  follows  persistent 
blasphemy,  idolatry,  and  moral  blindness. 

To  give  him  glory :  to  give  God  praise ;  in  other  words,  to  wor- 
ship him  by  turning  from  their  own  blindness  to  the  marvellous  light 
of  Christ,  the  Sun  of  the  soul. 

THE  FIFTH  ANGEL   (Verses  10,  11). 

10.  And  the  fifth  was  scattering  his  censer-basin  upon  the 
throne  of  the  wild  beast,  and  his  kingdom  becomes  darkened. 
And  the  men  gnaw  their  tongues  from  the  pain. 

This  wild  beast  " rises  out  of  the  sea"  (xiii.  1).  He  represents  the 
Pagan  Roman  empire,  which  becomes  the  papal  empire  of  Rome. 


266  THE   REVELATION   OF 

His  throne  is  in  the  city  of  Rome,  and  is  the  symbol  of  "  his  power 
and  great  authority."  "The  dragon  gave  him  his  power,  and  his 
throne,  and  his  great  authority"  (xiii.  2). 

The  fifth  censer  falling  upon  the  throne  of  this  wild  beast  is  a 
judgment  upon  the  strongest  citadel  of  the  papal  dominion.  In  it- 
self, the  judgment  of  increased  spiritual  darkness;  an  intensification 
of  the  previous  spiritual  leprosy,  consuming  the  life  of  the  usurping 
papacy. 

His  kingdom  becomes  darkened :  the  throne  imparts  its  own 
character  of  darkness  to  its  kingdom. 

Becomes  darkened.  The  participle  with  the  substantive  verb  ex- 
presses a  state  of  continuance.  The  papal  kingdom  is  continually 
becoming  darker. 

Origin  of  the  figure  is  Exod.  x.  21-23. 

The  pain:  is  explained  by  "pains  and  sores"  (verse  11).  As  the 
"sores"  are  spiritual  (so  "sore,"  verse  2),  "the  pain"  is  also 
spiritual. 

Pain:  in  New  Testament,  only  Rev.  xvi.  10,  11,  xxi.  4;  hard  work, 
trouble,  suffering. 

The  self-infallible  Church  of  Rome  does  not  renounce  its  errors. 
It  adds  new  errors  to  the  old.  To  the  false  dogmas  of  the  creed  of 
Pope  Pius  IV.,  it  subjoins  the  immaculate  conception  of  the  Virgin 
Mary,  and  the  infallibility  of  the  Pope.  The  darkness  in  the  Church 
of  Rome  deepens. 

But  the  human  nature  remains  unchanged.  Every  soul  of  man 
craves  spiritual  light.  The  darker  the  dungeon,  the  more  pained  are 
the  eyes  deprived  of  light.  The  deeper  the  ignorance,  the  more  tor- 
menting and  unbearable  the  spiritual  hunger  and  misery.  The 
enslaved  and  imprisoned  laity  of  the  Church  of  Rome  will  yet  break 
their  chains,  and  burst  open  their  dungeon. 

11.  And  yet  they  blaspheme  the  God  of  heaven,  because 
of  their  pains  and  because  of  their  sores  ;  and  so  they  re- 
pent not  of  their  deeds. 

And  yet:  contrastive.  Sufferings  do  not  yet  reform  the  subjects 
of  the  wild  beast :  they  curse  God  for  afflicting  them. 

God  of  heaven :  God  who  created  the  heaven ;  the  supreme  God. 
Blasphemy  against  the  supreme  God  is  most  audacious  and  sinful. 

And  so :  consecutive.  They  do  not  repent  and  turn  from  their 
deeds,  from  the  blasphemies  they  are  habitually  uttering. 


ST.   JOHN    THE   DIVINE.  267 


THE  SIXTH  ANGEL  (Verses  12-16) . 

These  five  verses  embody  a  remarkable  and  unique  passage.  The 
sixth  angel  is  the  last.  The  plague  he  ministers  is  the  very  last 
plague.  The  five  preceding  plagues  all  relate  to  papal  Rome.  The 
subject  of  Romanism  seems  exhausted. 

The  sixth  plague  may  introduce  a  different  subject.  The  sixth 
plague  evidently  has  a  wider  application  than  the  preceding  plagues. 
The  sixth  plague  may  embrace,  not  only  all  other  forms  of  religious 
error  besides  Romanism,  but  also  infidelity  in  its  multiplying  phases. 
The  sixth  plague  may  contain  all  the  Asiatic  systems,  Laou-Tzseism, 
or  Taou-Tzseism,  Confucianism,  Buddhism,  Brahmanism,  Parseeism, 
Mohammedanism,  and  all  the  Western  denials  of  divine  revelation, 
infidel  science,  agnosticism.  Romanism  is  not  the  only  opponent  true 
Christianity  encounters.  If  the  Asiatic  systems  and  the  Western 
denials  are  not  included  in  the  sixth  plague,  it  will  be  hard  indeed  to 
find  them  anywhere  in  the  Book  of  Revelation. 

In  examining  the  portion  embraced  by  verses  12-16  of  chapter  xvi., 
we  must  continually  recognize  this  fact,  and  be  governed  by  it:  the 
sixth  censer  is  a  plague. 

The  consequences  flowing  from  this  fact  are  many:  — 

1.  Since  a  plague,  the  sixth  censer  is  not  a  blessing.  No  blessings 
whatever  are  comprehended  in  the  sixth  censer. 

5.  The  dried  Euphrates  (xvi.  12)  is  not  a  blessing,  but  is  a  part  of 
the  plague  contained  in  the  sixth  censer. 

3.  "The  kings  [kingdoms]  of  the  east  "  (verse  12)  are  also  portions 
of  the  sixth  plague.  Thus  plagues,  "the  kingdoms  of  the  east,"  are 
not  blessings.  They  cannot  be  Christian  kingdoms.  They  are  king- 
doms, organizations,  systems  of  thought,  cherishing  and  practising 
deadly  hostility  to  the  revelation  from  heaven  by  Jesus  Christ. 


12.  And  the  sixth  was  scattering  his  censer-basin  upon 
the  great  river  Euphrates,  and  its  water  is  dried  up,  that  the 
way  for  the  kings,  who  are  from  the  rising  of  the  sun,  may 
be  fully  prepared. 

The  great  river  Euphrates:  the  same  expression  (ix.  14)  on 
which  see  note. 

In  Isa.  viii.  7,  8,  the  Euphrates  is  the  symbol  of  invading  armies. 

In  Rev.  ix.  14,  and  xvi.  12,  the  Euphrates  is  the  symbolic  barrier 
against  hostile  invasion.  When  the  spring  floods  swell  this  rapid 
river,  no  army  can  cross  it,  and  Palestine  is  safe  from  the  attacks  and 
ravages  of  her  Eastern  enemies.     Thus  the  symbol  of  security,  the 


268  THE  REVELATION   OF 

Euphrates,  cannot  possibly  symbolize  papal  Babylon,  inasmuch  as  it 
continually  renders  the  true  Church  of  Christ  insecure. 

Its  water  is  dried  up :  there  is  no  reference  here  to  the  capture 
of  Babylon  by  the  Medo-Persian  king  Cyrus  (Herodotus  ii.  191). 

Cyrus  did  not  dry  up  the  Euphrates:  he  merely  turned  a  portion 
of  the  river  into  a  new  channel,  that  his  soldiers  might  be  able  to 
ford  the  main  stream. 

The  reference  here  is  to  the  fact  that  the  Euphrates  is  rendered 
passable  by  the  droughts  of  summer.  When  the  Euphrates  is  ford- 
able,  Eastern  armies  can  invade  the  Holy  Land. 

The  prophet  Jeremiah  recognizes  this  fact.  "A  drought  is  upon 
her  waters  [the  waters  of  Babylon],  and  they  shall  be  dried  up  " 
(Jer.  1.  38). 

Both  Jeremiah  and  St.  John  refer  to  actual  occurrences  in  the 
river  Euphrates. 

The  way:  the  road  for  the  kings.  So  ''the  way,  the  road  for 
the  Lord"  (Matt.  iii.  3). 

Kings  are  kingdoms  (Dan.  vii.  23). 

Kingdoms  are  the  people  composing  them.  "Kingdom  [people] 
divided  against  itself"  (Matt.  xii.  25). 

Who  are  from  the  rising  of  the  sun:  distant  people  of  the  East, 
opposed  to  the  gospel  of  the  incarnate  Son  of  God,  are  intended. 

The  language  of  this  verse  12  requires  a  spiritual  and  enlarged 
interpretation. 

God,  is  "pleased  to  subject  his  Church  to  incessant  conflicts  with 
error  and  sin.  Here  the  enemies  of  the  Church  are  primarily  from 
Eastern  countries.  As  a  Jew,  St.  John  derives  his  images  of  hostility 
from  Assyria  and  Babylon,  countries  east  of  Judsea,  and  from  coun- 
tries even  more  remote.  The  Eastern  countries  mentioned  in  the 
Bible  are  Arabia,  Babylon,  Media,  Persia,  India  (Esth.  i.  1,  viii.  9), 
China  (Sinim,  Isa.  xlix.  12).  The  religious  systems  of  these  Eastern 
countries  may  therefore  be  intended  by  "  the  kings  [kingdoms]  of 
the  East;"  namely,  the  systems  of  Mohammed,  Zoroaster,  Brahma, 
Buddha,  Confucius,  Laou-Tzse. 

Infidelity,  Western  as  well  as  Eastern,  whether  among  Jews,  nomi- 
nal Christians,  or  heathen,  may  be  included  in  "  the  kingdoms  of  the 
East,"  for  these  reasons:  — 

1.  The  word  "East"  here  denotes  not  so  much  locality,  as  oppo- 
sition to  the  Church  of  Christ. 

2.  The  Jews  in  the  time  of  St.  John,  as  a  nation,  were  with  regard 
to  Christ  infidels  (Acts  xiv.  2),  and  are  infidels  now. 

3.  Our  Lord  admits  the  existence  of  infidelity  at  every  period  of  the 
world  (Mark  xvi.  16). 

4.  In  reference  to  Christ,   all  the  religious  systems  of  Asia  are 


ST.   JOHN   THE   DIVINE.  269 

to-day  infidel.  Most  of  them  are  also  infidel  with  regard  to  the  exist- 
ence of  God,  and  the  immortality  of  the  human  soul. 

The  sixth  and  last  plague  must  include  all  the  forms  of  opposition 
to  Christ  to  be  plagued  and  punished. 

Would  we,  therefore,  survey  the  hostile  armies  gathering  them- 
selves to  the  battle-field  of  Armageddon  (verse  16),  there  to  ex- 
terminate Christianity  from  the  earth,  as  the  prophetic  eye  of  St. 
John  surveys  the  mustering  hosts,  we  may  see  there  infidelity,  both 
Western  and  Eastern,  whether  traditional,  scientific,  speculative, 
agnostic,  or  atheistic. 

The  Three  Unclean  Spirits  as  Frogs  (Verses  13,  14). 
13.  Also  I  saw  [this  vision]  :  out  of  the   mouth  of  the 
dragon,  and  out  of  the  mouth  of  the  wild  beast,  and  out  of 
the  mouth  of  the   false   prophet,  three   unclean   spirits,  as 
frogs. 

In  attempting  to  explain  this  difficult  verse,  we  shall  adhere  closely 
to  the  language  and  imagery  of  the  Bible. 

1.  Out  of  the  mouth:  is  speech.  Proofs:  " That  which  cometh 
out  of  the  mouth"  (Matt.  xv.  11).  "Something  out  of  his  mouth" 
(Luke  xi.  54).  "Out  of  thine  own  mouth  will  I  judge  thee"  (xix. 
22).     "Communication  out  of  the  mouth"  (Eph.  iv.  29). 

2.  But  speech  is  food  in  &  figurative  sense. 

"  I  could  not  speak  unto  you  as  unto  spiritual,  but  as  unto  carnal. 
I  have/ed  you  with  milk,  and  not  with  meat"  (1  Cor.  iii.  1,  2). 

Of  the  dragon,  of  the  -wild  beast,  of  the  false  prophet:  in 
xii.  17  there  is  the  dragon;  in  xiii.  1,  a  wild  beast  from  the  sea;  in 
xiii.  11,  a  wild  beast  from  the  land. 

This  threefold  enumeration  of  chapters  xii.  and  xiii.  is  repeated 
in  xvi.  13.  As  the  same  objects  are  intended  in  each  enumeration, 
the  false  prophet  of  xvi.  13  (first  time  he  is  mentioned)  is  the  second 
wild  beast  of  chapter  xiii. ;  that  is,  the  false  prophet  is  the  wild  beast 
from  the  land. 

The  false  prophet:  in  Revelation,  only  here  and  xix.  20,  xx.  10. 

In  Jer.  xxviii.  1,  the  Septuagint  calls  Hananiah,  who  lied  to  Jere- 
miah, the  false  prophet.  In  Rev.  xiii.  14,  the  false  prophet  deceives, 
and  thus  is  "  false."  In  xix.  20,  he  is  both  false  and  deceiving.  He 
thus  deserves  the  name  St.  John  gives,  "the  false  prophet." 

Three  unclean  spirits:  as  a  symbolic  number,  three  represents 
an  integer,  or  whole  number.    See  notes  on  vi.  6. 

"Israel  shall  be  the  third  [one  number]  with  Egypt  [two  numbers] 
and  with  Assyria  [three  numbers],  a  blessing  [one  blessing)  in  the 
midst  of  the  land"  (Isa.  xix.  24,  25). 


270  ^        THE  REVELATION   OF 

In  practical  life,  the  Jews  measured  by  thirds,  three  being  an 
integer.  "A  third  part  shall  be  keepers  of  the  king's  house;  a 
third  part  at  the  gate  of  Sur;  a  third  part  behind  the  guard.  So 
[by  thirds]  shall  ye  keep  the  watch  [the  whole  watch]"  (2 Kings  xi. 
5,6). 

This  same  arithmetic  exists  in  the  Book  of  Revelation,  and  in 
this  chapter  xvi. 

The  great  city  is  for  three  parts  (xvi.  19).  That  is,  the  great  city 
is  three  parts.  In  other  words,  the  great  city  is,  as  a  whole,  fallen. 
No  part  is  reserved  from  destruction.  Otherwise,  in  Zech.  xiii.  8, 
"  Two  parts  shall  be  cut  off,  but  the  third  shall  be  left." 

Here  (Zech.  xiii.  8)  is  the  same  division  by  thirds;  three  forming 
the  integer,  the  whole  number. 

When,  then,  St.  John  says,  "I  saw  three  spirits,"  he  means  to  say, 
"I  saw  many  spirits."  "Three,"  in  St.  John's  enumeration,  is  the 
equivalent  of  our  Lord's  "seven,"  when  describing  the  action  of  an 
unclean  spirit;  "he  taketh  with  him  seven  spirits,"  that  is,  many 
spirits  (Matt.  xii.  45). 

Unclean:  in  what  sense?  In  Revelation,  the  word  is  only  here, 
and  xvii.  4,  xviii.  2,  where  the  word  is  not  explained.  In  Matt.  xii. 
45,  "  unclean"  is  defined  by  "  wicked,"  "  evil,"  "hurtful." 

St.  John,  therefore,  saw  many  evil  and  hurtful  spirits  issuing  from 
each  of  these  three  mouths,  —  the  mouth  of  the  dragon,  the  mouth 
of  the  wild  beast,  and  the  mouth  of  the  false  prophet,  the  wild 
beast  from  the  land.  Each  open  mouth,  like  the  open  face  of  the 
river  Nile  in  the  time  of  Moses,  expelling  innumerable  hordes  of 
invading  frogs,  sends  out  an  unnumbered  host  of  wicked  and  hurt- 
ful spirits,  invading  not  a  single  valley,  but  all  portions  of  the  habit- 
able earth. 

Does  usage  elsewhere  require  the  issue  of  the  spirits  from  each 
mouth  ?    This  is  the  requirement  of  Bible  usage. 

"  One  witness  shall  not  rise  up  against  a  man  for  any  iniquity:  at 
the  month  of  two  witnesses,  or  at  the  mouth  of  three,  shall  the  matter 
be  established"  (Deut.  xix.  15). 

"Answer  in  the  mouth  of  these  three  men  "  (Job  xxxii.  5). 

As  frogs:  not  "  like  frogs,"  English  Version. 

The  word  "frog"  only  here  in  New  Testament.  In  Septuagint, 
only  Exod.  viii.  2,  7;  Ps.  lxxviii.  45,  cv.  30;  Wis.  of  Sol.  xix.  10. 

The  origin  of  the  imagery  is  this :  — 

At  many  points  on  the  Euphrates,  there  are  extensive  marshes 
(Diet,  of  the  Bible,  article  "Euphrates"). 

Wherever  there  are  fresh-water  marshes,  frogs  abound.  When 
the  marshes  dry  up,  the  frogs  wander  forth  to  find  new  marshy 
grounds  having  water. 


ST.   JOHN   THE  DIVINE.  271 

The  imagery  of  the  frogs  in  this  verse  13  may  be  derived  from 
these  facts.  With  the  drying-up  of  the  Euphrates,  frogs  would 
appear,  and  sally  forth  in  their  uncertain  search.  Having  mentioned 
the  appearance  of  the  river,  St.  John  would  very  naturally  refer  to 
the  consequent  manifestation  of  the  thirsty  frogs. 

For  a  long  period  were  the  Euphrates  and  its  accompaniments  the 
source  of  imagery  to  the  Jews. 

For  seventy  years  the  captive  Jews  resided  on  the  Euphrates  and 
its  tributaries.  Familiar,  therefore,  were  they  with  its  different 
forms  of  animal  life. 

Their  prophets  derive  not  a  few  illustrations  from  the  trees  and 
occupants  of  the  great  river.  "  We  hanged  our  silent  harps  upon  its 
willows"  (Ps.  cxxxvii.  2). 

With  the  prophet  Isaiah,  the  region  of  the  Euphrates  is  the  resort 
of  "dragons  and  wild  beasts"  (Isa.  xiii.  21,  22),  the  very  same  ob- 
jects St.  John  introduces  into  his  Apocalypse. 

The  natural  connection  of  the  appearance  of  the  frogs  with  the 
failure  of, the  Euphrates  by  summer  droughts  admits  the  possibility 
that  the  drying  of  the  river  suggested  frogs  to  the  Hebrew  mind  of 
St.  John. 

His  own  actual  use  of  the  objects  "  the  dragon  and  the  wild 
beast"  (xvi.  13),  placed  by  Isaiah  on  the  Euphrates,  creates  the 
probability,  that,  having  thus  used  a  portion  of  the  objects  on  the 
Euphrates,  St.  John  derived  the  imagery  of  the  frogs  from  the  same 
locality. 

At  the  present  time,  frogs  swarm  in  the  streams  of  Palestine 
{Diet  of  the  Bible,  article  "Frogs"). 

Frogs  must  have  been  often  seen  there  by  St.  John.  His  usage 
elsewhere,  however,  shows  us  that  he  would  take  his  imagery  of 
the  frogs  rather  from  the  Old  Testament  than  from  personal  observa- 
tion. 

In  our  Lord's  account  of  "unclean  spirits,"  his  words  agree  re- 
markably with  the  movements  of  frogs  when  deserting  marshes 
deprived  of  water,  "  He  walketh  through  dry  places,  seeking  rest,  and 
finding;  none"  (Matt.  xii.  43). 

Is  it  not  possible,  that  among  the  Jews  it  was  customary,  after  their 
captivity  in  Babylon,  to  call  unclean  spirits  frogs,  and  to  illustrate  the 
actions  of  unclean  spirits  by  the  uncertain  wandering  of  frogs? 

To  this  question,  the  following  facts  are  all  the  answers  the  Scrip- 
tures return;  namely,  — 

1.  The  action  of  "the  unclean  spirit"  (Matt.  xii.  43)  strongly  re- 
sembles the  movements  of  the  frog  when  dislodged  by  drought. 

2.  St.  John  himself  (whether  or  not  he  follows  customary  usage, 
is  uncertain)  expressly  declares  that  the  unclean  spirits  coming  in 


272  THE  REVELATION   OF 

swarms  from  the  mouths  of  the  dragon  and  his  two  wild  beasts  were 
in  appearance  "frogs." 

These  facts  cannot  be  denied.  The  possibility  and  the  probability 
they  create  may  assist  us  in  the  interpretation  of  this  figurative  and 
important  passage. 

1.  We  have  already  seen  that  in  this  verse  "three"  denotes  a  full 
indefinite  number,  many. 

The  first  time  frogs  appear  in  sacred  history,  they  are  in  swarms 
innumerable.  "  The  frogs  came  up  [from  the  river  Nile],  and  covered 
the  land  of  Egypt."  So  "  abundantly  "  (Exod.  viii.  3)  did  they  come, 
that  they  entered  "  the  houses,  the  bed-chambers,  the  ovens,  and  the 
kneading-troughs  "  (Exod.  viii.  6). 

The  absorbing  multitudes  of  frogs  invading  Egypt  help  us  under- 
stand the  imagery  indicating  countless  numbers,  when  St.  John  says, 
"I  saw  three  unclean  spirits  as  frogs,"  —  "I  saw  unclean  spirits  as 
innumerable  as  the  frogs  in  Egypt." 

2.  The  innumerable  spirits  seen  by  St.  John  are  "unclean." 
By  the  Mosaic  law,  the  frog  was  an  unclean  animal. 

"  All  that  have  not  fins  and  scales  in  the  seas,  and  in  the  rivers, 
of  all  that  move  in  the  waters,  and  of  every  living  thing  which  is  in 
the  waters,  they  sliall  be  an  abomination  unto  you"  (Lev.  xi.  10). 

In  the  spirit  of  this  law,  the  frog,  as  food,  was  not  sacred  and 
good,  but  was  profane  and  hurtful. 

In  the  Wisdom  of  Solomon  (xix.  10),  this  is  the  assertion,  "the 
river  [Nile]  cast  up  a  multitude  of  frogs  instead  of  fishes."  The  con- 
trast between  frogs  and  fishes  proves  that  the  writer  here  regards 
frogs  as  hurtful  food. 

When,  then,  in  Rev.  xvi.  13,  the  frog  is  the  symbol  of  speech,  the 
speech  is  bad  and  anti-Christian. 

St.  Paul  (1  Tim.  i.  10,  vi.  3;  2  Tim.  i.  13,  iv.  3;  Tit.  i.  9,  13,  ii.  1, 
2,  8)  enjoins  "sound  wholesome  doctrine,  sound  speech;"  that  is, 
healthhd  speech. 

Frogs,  as  symbols,  are  the  exact  opposite  of  sound  doctrine,  of 
healthful  speech.  They  represent  every  religious  and  moral  error 
which  is  opposed  to  the  letter  and  spirit  of  the  gospel  of  Jesus  Christ. 

Moreover,  in  Ps.  lxxviii.  45,  frogs  are  said  to  have  "destroyed" 
the  Egyptians.  Guided,  therefore,  by  this  declaration,  we  are  author- 
ized to  say,  that  the  frogs  without  number  in  Rev.  xvi.  13  are  sym- 
bols not  only  of  unsound  doctrine,  but  of  destructive  doctrine. 
Error,  the  opposite  and  antagonist  of  truth,  so  far  as  error  prevails, 
destroys  and  annihilates  the  truth. 


ST.   JOHN   THE  DIVINE.  273 

14.  For  they  are  spirits  of  devils  performing  signs,  which 
are  going  forth  upon  the  kings  of  the  entire  habitable  world 
to  gather  them  unto  the  great  day  of  God  Almighty. 

For:  introduces  an  explanation  of  the  unclean  spirits  (verse  13). 

Spirits  of  devils :  spirits  proceeding  from  devils ;  spirits  sent  forth 
by  devils. 

What  is  the  difference  between  unclean  spirits  and  devils  ?  In 
Rev.  xviii.  2,  devils  are  superior  to  the  unclean  spirits.  Devil  and 
unclean  spirit  differ  as  master  and  servant  differ. 

There  are  orders  of  evil  spirits  (Eph.  vi.  12).  Devils  are  one  class; 
unclean  spirits  are  another  class.  The  two  classes  cannot  be  identi- 
cal. A  devil  has  not  a  spirit  separate  from  himself  :  he  is  himself  a 
spirit. 

"Devils"  cannot  here* be  the  genitive  of  possession,  but  of  origin. 
The  spirits  proceed  from  devils.     Consequently,  — 

1.  Spirits  and  devils  (Rev.  xvi.  14)  are  two  objects. 

2.  Spirits  are  inferior.    Devils  are  superior. 

But  the  dragon,  the  wild  beast,  and  the  false  prophet  are  them- 
selves devils.  From  their  mouths  come  the  unclean  spirits.  Accord- 
ingly, the  devils,  from  whom  the  unclean  spirits  proceed,  are  the 
dragon,  the  wild  beast  from  the  sea,  and  the  wild  beast  from  the 
land. 

As  devils,  the  dragon,  the  wild  beast,  and  the  false  prophet  are 
not,  in  their  inhabitation,  influence,  and  operations,  confined  to  any 
localities. 

"Satan  goes  to  and  fro  in  the  earth,  and  walks  up  and  down  in 
it"  (Job  i.  7).  The  Devil  is  "the  prince  of  the  power  of  the  air" 
(Eph.  ii.  2).  The  air  encompasses  the  whole  earth.  Wherever,  then, 
there  are  now  "children  of  disobedience,"  the  Devil  is  "the  spirit 
now  working  in  them"  (Eph.  ii.  2).  All  continents  and  islands  are 
the  wide  fields  where  the  Devil  exerts  his  baneful  "power"  at 
the  present  time. 

Performing  signs :  pretended  miracles. 

The  second  wild  beast  professes  to  perform  miracles  through  the 
power  of  the  first  wild  beast  (xiii.  12,  13,  where  see  notes).  Both 
wild  beasts  are  servants  of  the  dragon,  who  is  therefore  "prince" 
(Eph.  ii.  2)  over  them.  The  unclean  spirits,  the  emissaries  of  the 
dragon  and  the  wild  beasts,  also  profess  to  work  miracles. 

Which  (spirits)  are  going  out  (from  the  mouths  of  the  dragon 
and  the  two  wild  beasts)  upon  the  kings:  this  sentence  is  an 
instance  of  constructio  prcegnans.  The  spirits  go  out  from  their 
masters'  mouths,  and  come  upon  the  kings  to  control  their  minds 
and  lives. 


274  THE  REVELATION    OF 

"  Coming  upon"  describes  elsewhere  the  powerful  action  of  the 
Holy  Spirit :  — 

"  Lighting  upon  him  "  (Matt.  iii.  16). 

"  Came  on  them"  (Acts  xix.  6). 

The  coming,  therefore,  of  the  unclean  spirits,  is  attended  with 
hurtful  power. 

The  kings :  mentioned  verse  12,  and  in  the  same  sense.  These 
kings  are  kingdoms  (Dan.  vii.  23).  The  kingdoms  are  the  people 
composing  the  kingdoms  (Matt.  xii.  25),  embracing  at  the  present 
time  the  vast  populations  of  the  Eastern  world. 

The  unclean  spirits  proceed  from  the  dragon,  the  wild  beast,  and 
the  false  prophet,  the  symbolic  representatives  of  the  apostate  Church 
of  Rome.  These  spirits,  thus  originating  and  thus  controlled,  in 
turn  create  the  religious  systems  of  the  people  of  the  East,  and  the 
infidelity  of  both  East  and  West. 

The  principles  of  this  apostate  Church,  and  of  these  Asiatic  and 
infidel  systems,  are  essentially  the  same.  Rationalism  is  the  basis  of 
modern  Romanism,  as  it  is  the  basis  of  all  metaphysical  systems  and 
of  all  infidelity. 

The  Church  of  Rome  claims  perpetual  spiritual  inspiration.  As 
this  claim  is  an  assumption,  the  pretended  inspiration  can  be  nothing 
else  than  the  dictation  of  human  reason. 

The  modern  Roman  dogma  of  transubstantiation  is  a  series  of 
metaphysical  —  and,  therefore,  rationalistic  —  assumptions.  Neither 
Scripture  nor  historical  tradition  knows  anything  of  the  monstrous 
absurdity. 

So  far,  then,  as  Rome  is  false  to  the  teaching  of  Christ,  is  this 
Church  rationalistic,  and  the  associate  and  helper  of  infidelity. 

All  the  Asiatic  systems  of  religion,  and  all  the  forms  of  infidelity 
everywhere,  are  obviously  and  undeniably  rationalistic. 

In  her  own  modern  rationalism,  then,  Rome  identifies  herself  with 
every  form  of  religious  thought  on  the  Continent  of  Asia,  and  like- 
wise with  every  species  of  infidelity,  whether  in  the  East  or  in  the 
West. 

To  gather:  the  infinitive  of  design.     So, — 

"To  make  war"  (xii.  17). 

"  Battle"  (xx.  8). 

Day :  vi.  17,  xi.  3,  xii.  6,  xviii.  8. 

This  battle  is  incessant,  at  all  times,  and  everywhere  (Eph.  vi.  12). 
It  prefigures  and  hastens  the  final  and  decisive  conflict,  when  Christ 
shall  prove  supreme  Victor  over  all  his  enemies,  —  perverted  human 
reason,  practical  wickedness,  and  "  the  carnal  mind." 


8T.   JOHN   THE    DIVINE.  275 

Christ's  Warning  to  Ills  People. 

15.  Behold,  I  come  as  a  thief.  Blessed  is  he  that  watch- 
eth,  and  keepeth  his  garments,  lest  he  walk  naked,  and  they 
see  his  shame. 

Come  :  the  present  tense.     Christ  is  now  coming  all  the  time. 

As  a  thief :  suddenly  and  unexpectedly  (Matt.  xxiv.  42-44;  1  Thess. 
v.  2;  2  Pet.  iii.  10).    Phrase  in  Revelation,  only  here  and  hi.  3. 

Christ  comes  suddenly  to  defeat  Babylon,  and  her  allies  the  kings 
of  the  East.  He  exhorts  each  one  of  us  to  be  now  living  and  fight- 
ing for  him. 

Watcheth:  in  Eevelation,  only  here  and  iii.  3,  which  see. 

Keepeth :  holds,  retains,  keeps  white. 

Garments:  in  Revelation,  only  here  and  iii.  4,  5,  18,  iv.  4,  xix.  13, 
14.  White  garments  (iii.  4,  5,  18),  emblems  of  holiness  of  heart 
(xix.  8). 

Walk:  live. 

Naked:  without  inward  righteousness  (iii.  17).  In  Revelation, 
only  here  and  iii.  17,  xvii.  1G. 

See:  denotes  spiritual  discernment  (iii.  18,  v.  3,  4).  The  subjects 
of  the  verb  are  the  Father,  Son,  and  Holy  Ghost,  the  discerners  of 
the  heart  (ii.  23). 

Shame  :  in  New  Testament,  only  here  and  Rom.  i.  27.  Indecency: 
his  shameful  want  of  spiritual  holiness. 

This,  then  (verse  15),  is  Christ's  warning  and  exhortation  to  every 
Christian:  The  world  is  full  of  error  and  sin.  Your  life  of  proba- 
tion may  end  at  any  moment.  Be  watchful  over  yourself,  and  against 
your  numerous  spiritual  enemies.  Keep  and  preserve  your  inward 
holiness,  lest,  when  I  try  your  character,  I  find  you  destitute  of  my 
own  holy  image  in  your  soul. 

Har-Megiddon,  the  Place  of  Muster. 

16.  And  so  the  spirits  are  gathering  the  kings  unto  the 
place  which  is  called  in  the  Hebrew,  Har-Megiddon,  the 
mount  of  Megiddo. 

Gathering:  for  defeat.  The  subject  of  this  verb  is  "the  spirits" 
(verse  14). 

"Them"  (English  Version):  that  is,  the  kings,  the  kingdoms,  the 
people  of  the  kingdoms  (verse  14). 

Har-Megiddon:  Mount  Megiddo  (Judg.  v.  19).  The  reference  is 
to  the  victory  Barak  and  Deborah  gained  over  Sisera,  the  commander 
of  the  army  of  Jabin,  king  of  Canaan. 


276  THE  REVELATION   OF 

The  defeat  of  the  heathen  Sisera  was  complete.  Thus  complete 
will  be  the  defeat  of  the  kings,  nations,  and  religions  and  metaphysi- 
cal systems  now  contending  with  revealed  truth  and  the  Church  of 
Christ. 

Not  locality  is  intended  by  Har-Megiddon,  but  the  utter  overthrow 
of  all  false  systems,  and  the  absolute  and  eternal  triumph  of  Christ's 
Church  on  this  earth. 

THE   SEVENTH  ANGEL    (Verses  17-21). 

See  xi.  15. 

17.  And  the  seventh  angel  was  scattering  his  censer-basin 
upon  the  air ;  and  there  comes  a  loud  voice  out  of  the  holy 
of  holies  from  the  throne,  saying,  "  It  is  done." 

The  air:  in  Revelation,  only  here  and  ix.  2,  —  the  atmosphere. 

The  reference  may  be  to  these  words  of  the  Book  of  Exodus: 
''The  Lord  said  unto  Moses,  Stretch  forth  thy  hand  toward  heaven, 
that  there  may  be  hail  in  all  the  land  of  Egypt"  (ix.  22). 

The  hand  of  Moses  stretched  toward  heaven  brought  the  plague  of 
hail.  The  seventh  censer  cast  upon  the  air  brings  the  responses  of 
"voices,  thunders,  lightnings,  a  great  earthquake,  and  great  hail  out 
of  heaven"  (Rev.  xvi.  18,  21). 

The  atmospheric  convulsions  at  Megiddo  are  here  repeated:  " They 
fought  from  heaven.  The  stars  in  their  courses  fought  against 
Sisera"  (Judg.  v.  20). 

Comes,  etc. :  the  loud  voice  from  the  throne  in  the  holy  of  holies 
is  the  voice  of  God  Almighty,  the  supreme  Judge. 

It  is  done:  prophetically.  The  word  anticipates  the  great  and 
decisive  events  of  chapters  xvii.,  xviii.,  xix. 

When  the  final  consummation  is  reached,  the  same  declaration  is 
repeated,  "It  is  done"  actually  (Rev.  xxi.  6). 

It  cannot  be  undone.  All  the  prophecies  of  God,  both  of  good  and 
evil,  of  blessing  and  curse,  will  be  fully  and  unalterably  accom- 
plished. 

18.  And  so  there  are  lightnings  and  voices  and  thunders. 
Also  there  is  a  great  earthquake,  such  as  has  not  been  since 
men  were  on  the  earth,  so  great  an  earthquake,  so  very 
great. 

And  so  :  the  consequence  of  the  loud  voice  of  God,  "  It  is  done." 
The  unexampled  earthquake  is  a  symbolic  prediction  of  the  greater 
changes  about  to  take  place  among  the  inhabitants  of  the  earth. 


ST.   JOHN   THE  DIVINE.  277 


The  several  comparative  expressions  magnify  the  greatness  and 
extent  of  the  earthquake.  The  greater  the  earthquake,  the  greater 
the  divine  power  exerted ;  the  greater  the  divine  power,  the  greater  the 
certainty  that  God's  promise,  "It  is  done,"  will  be  fulfilled. 

The  Destruction  of  Babylon  and  her  Allied  Cities  symbolically  pre- 
dicted (Verses  19-21). 

19.  And  the  great  city  becomes  three  parts.  Also  the 
cities  of  the  heathen  fall.  And  so  Babylon  the  great  is 
remembered  before  God,  to  give  her  the  cup  of  the  fierce- 
ness of  his  wrath. 

The  great  city :  see  xi.  8  and  note,  xiv.  8  and  note,  xvii.  18,  xviii. 
10,  16,  18,  19,  21.  These  references,  and  the  second  clause  of  this 
verse  19,  prove  that  the  great  city  is  Babylon. 

Becomes  three  parts :  see  vi.  6,  viii.  11,  xvi.  13.  Three  parts  are 
the  whole.  No  part  is  reserved  from  destruction.  In  Zech.  xiii.  8, 
one  part  is  reserved.  Both  in  Isa.  xix.  23,  24,  and  Zech.  xiii.  8,  three 
is  an  interjer.  This  usage  furnishes  an  effective  key  to  a  portion  of 
the  numbers  in  the  Apocalypse. 

The  cities  of  the  heathen  fell:  these  cities  are  identical  with  the 
kingdoms  of  the  East  (verse  12). 

Also:  additional.  The  fall  of  the  capital  city,  Babylon,  is  accom- 
panied by  the  fall  of  its  allied  cities  of  the  East,  partaking  of  its  spirit 
and  character. 

Heathen:  the  Greek  word  has  this  sense  (xi.  2,  and  Luke  ii.  32). 

Here  the  cities  are  the  capitals  of  the  kingdoms  of  the  East.  As 
a  capital,  Babylon  stands  for  its  kingdom.  So  also  the  cities  of  the 
East  stand  for  their  kingdoms. 

Apostate  Rome  and  the  heathen  systems  of  religion  in  the  East  are 
alike  enemies  of  the  true  Church,  and  are  alike  destined  by  God  to 
removal  and  destruction. 

Is  remembered:  in  Revelation,  only  here;  is  remembered  by  God 
for  punishment.  Sometimes  the  remembrance  is  for  blessing  (Acts  x. 
31,  compared  with  verse  4). 

Her:  Babylon  is  personified;  "the  woman  is  the  great  city  "  (xvii. 
18). 

The  cup  of  the  wine  of  the  rage  of  his  wrath :  the  strongest 
intensification.     The  cup  filled  with  rage  and  wrath  is  most  deadly. 

A  cup  containing  poison,  the  ancients  sometimes  administered  to 
criminals.  This  practice  is  the  origin  of  the  imagery  in  Ps.  xi.  6, 
which  St.  John  here  repeats. 

The  Athenians  condemned  Socrates  to  drink  hemlock. 


278  THE   REVELATION    OF 

20.  And  so  eveiy  island  flees  awaj'.  Even  mountains 
cannot  be  found. 

The  sublimity  of  verbal  brevity. 

And  so:  the  unexampled  earthquake  sinks  all  islands  into  the 
oceans  and  seas,  and  levels  the  highest  mountains  to  uniform  plains. 

Even:  intensive.  "Even  the  unclean  spirits"  (Mark  i.  27). 
"Even  that  which  he  hath"  (iv.  25).  "Even  we  ourselves"  (Rom. 
viii.  23). 

Mountains :  the  highest  mountains. 

Cannot  be  found:  by  seeking.  "Seek,  and  ye  shall  find" 
(Matt.  vii.  7).  The  language  is  most  highly  figurative,  predicting 
the  greatest  religious  revolutions  and  overthrows  (vi.  13,  note). 

Before  the  geological  periods,  there  were  on  the  surface  of  the 
earth  no  mountains  whatever.  The  great  earthquake  contemplated 
by  St.  John  reduces  all  the  present  mountain  ranges  to  their  original 
stratified  level.  Save  its  utter  destruction,  the  earth  cannot  experi- 
ence a  greater  change  than  this.  Since  the  symbolical  change  is  thus 
great  without  example,  the  religious  revolutions  symbolized  to  occur 
in  the  fast-approaching  future  must  in  vastness  exceed  our  loftiest 
imaginations. 

21.  And  great  hailstones,  each  stone  as  of  a  talent  weight, 
come  down  out  of  heaven  upon  the  men.  And  yet  the  men 
blasphemed  God,  because  of  the  plague  of  the  hail,  for  its 
plague  is  exceeding  great. 

Hailstones :  Exod.  ix.  24.  Hailstones  symbolize  the  wrath  of 
God  (Josh.  x.  11;  Ps.  xviii.  7,  13;  Isa.  xxx.  30;  Ezek.  xiii.  11). 

A  talent:  the  Jewish  talent,  here  referred  to,  weighed  more  than 
one  hundred  pounds. 

The  men :  having  the  mark  of  the  wild  beast  (verse  2). 

Blaspheme :  in  xi.  13,  the  survivors  repent,  but  not  here. 

All  forms  of  religious  error  ultimately  resolve  themselves  into 
unbelief  and  hardness  of  heart  (Luke  xvi.  31).  Hardness  and  impeni- 
tence, in  turn,  accumulate  wrath  against  the  day  of  wrath  and  revela- 
tion of  the  righteous  judgment  of  God  (Rom.  ii.  5). 

The  seven  censers  (chapter  xvi. )  are  symbolical  predictions.  The 
subsequent  chapters  of  Part  II.  —  namely,  xvii.,  xviii.,  xix. — con- 
tain the  symbolical  fulfilments  of  these  predictions. 


ST.   JOHN   THE   DIVINE.  279 


CHAPTER    XVII. 

THE    GREAT    ADULTERESS    AND    HER    DOMINION 
(Verses  1,  2). 

1.  And  there  comes  one  of  the  seven  angels,  who  have 
the  seven  censer-basins,  and  he  talks  with  me,  saying,  Come 
hither,  I  will  show  thee  the  judgment  of  the  great  adulteress, 
who  is  sitting  upon  many  waters. 

One  of  the  seven  angels:  this  angel  seems  to  be  the  seventh. 
After  he  empties  his  censer,  Babylon,  who  is  the  adulteress,  is  prophet- 
ically destroyed.  We  may  expect  the  same  angel  to  narrate  the  causes 
and  antecedents  of  her  destruction. 

Will  show :  will  place  before  your  eyes.  "I  saw  a  woman" 
(verse  3).     "I saw  the  woman"  (verse  6).     "I saw  her"  (verse  6). 

The  judgment:  in  Revelation,  the  word  is  only  here  and  xviii.  20, 
xx.  4.  In  xviii.  20,  this  noun  stands  with  the  verb  from  which  it 
is  derived,  thus:  from  her,  God  is  avenging  her  judgment  on  you. 
This  verse  20  determines,  therefore,  the  sense  of  xvii.  1  to  be  the 
infliction  of  the  judgment  on  the  adulteress.  "  I  will  place  before  your 
eyes  the  visible  infliction  of  the  judgment  on  the  great  adulteress.  " 

•  The  judgment  on  the  adulteress  is,  according  to  the  law  of  Moses, 
the  loss  of  life.  "The  adulteress  shall  surely  be  put  to  death"  (Lev. 
xx.  10). 

The  great  adulteress :  the  great  apostate  Church,  —  great  in  her 
size,  great  in  her  sin,  —  by  personification  for  her  empire. 

Through  her  faithlessness  to  God,  Eve  became  a  spiritual  adulter- 
ess. 

The  Old-Testament  Church,  because  unfaithful  to  God,  is  called 
an  adulteress.  "How  is  the  faithful  city  become  a  harlot!"  (Isa.  i. 
21.)  "Thou  hast  played  the  harlot,  yet  return  unto  me,  saith  the 
Lord"  (Jer.  iii.  1). 


280  THE  REVELATION   OF 

Rev.  ii.  14,  20,  21,  does  not  prove  that  the  name  " harlot"  may 
describe  a  Pagan  power.  The  Balaamites  (Rev.  ii.  14)  are  not  Pagan, 
but  are  members  of  the  Church  of  Pergamos.  Jezebel  (Rev.  ii.  20,  21) 
is  not  Pagan,  but  is  a  personification'  of  a  portion  of  the  Church  of 
Thyatira. 

Many  waters:  the  "waters"  are  symbols  of  "peoples  and  multi- 
tudes and  nations  and  tongues"  (verse  15). 

The  phrase  occurs  first  in  the  prophet  Jeremiah,  where  it  refers 
to  the  historical  Babylon:  "  thou  that  dwellest  upon  many  waters" 
(li.  13). 

St.  John  repeats  the  phraseology  of  this  Old-Testament  prophet, 
and  applies  it  to  the  Babylon  on  the  Tiber. 

2.  With  whom  the  kings  of  the  earth  are  committing  for- 
nication, and  the  inhabitants  of  the  earth  are  making  them- 
selves drunk  with  the  wine  of  her  fornication. 

The  Bible  connects  drunkenness  with  wantonness,  as  effect  and 
cause  (Dan.  v.  23;  Rom.  xiii.  13).  History  and  personal  experience 
record  the  same  connection.  Carnal  sins  are  closely  associated. 
Libertines  are  often  also  drunkards. 

Fornication  is  spiritual  idolatry.  In  this  verse  2,  this  idolatry  is 
represented  first  as  a  life,  and  then  as  an  intoxicating  draught. 

Both  rulers  and  people  are  guilty  of  this  great  sin. 

Kings  of  the  earth  :  worldly  rulers,  and  yet  nominally  Christian. 

Make  themselves  drunk:  John  ii.  10.  Permit  themselves  to  be 
made  drunk  (Rev.  xiv.  8). 

This  is  historically  illustrated  by  the  state  of  Europe  in  the  middle 
ages,  when  popes  controlled  kings  and  kingdoms. 

DESCRIPTION  OF  THE  WOMAN  (Verses  3-6). 

3.  And  so  he  carries  me  away  into  the  wilderness,  by  the 
Spirit.  And  I  see  a  woman  sitting  upon  a  scarlet  wild 
beast,  full  of  names  of  blasphenry,  having  seven  heads  and 
ten  horns. 

The  -wilderness:  the  same  wilderness  is  here  intended  as  Rev. 
xii.  6,  14. 

In  Rev.  xii.  6,  14,  the  wilderness  is  for  refuge  and  safety.  In  Rev. 
xvii.  3,  the  same  wilderness  is  the  resort  of  evil  spirits  and  their  subor- 
dinates (notes  on  Rev.  xii.  6). 

Woman :  by  personification  for  the  apostate  Church.     Identical 


ST.   JOHN    THE   DIVINE.  281 

with  the  woman  of  xii.  1-17.     The  same  woman  in  different  charac- 
ters, of  faithfulness  or  apostasy. 

Our  Lord  himself  predicts  apostasy.  "  When  the  Son  of  man 
cumeth,  shall  he  find  faith  on  the  earth  ?"  (Luke  xviii.  8). 

The  "harlot  city"  (Isa.  i.  21),  even  "Judah  and  Jerusalem" 
(verse  1),  was  still  "  Zion,"  capahle  of  "restoration  and  redemp- 
tion" (verses  25-27).  The  "harlot  Babylon"  (Rev.  xvii.  5)  has  the 
same  capability. 

Both  the  women  (Rev.  xii.  6  and  xvii.  3)  are  representative  women. 
Each  represents  a  Church-condition.  In  xii.  6,  the  woman  represents 
Church-purity.     In  xvii.  3,  the  woman  represents  Church-impurity. 

The  second  representative  woman  (xvii.  3)  is  a  "harlot."  But 
harlotry  implies  previous  innocence.  Harlotry  is  preceded  by  purity. 
Xo  woman  is  born  a  harlot.  The  harlot-woman  (Rev.  xvii.  3)  could 
not  have  become  such,  had  she  not  formerly  been  a  pure  woman. 
The  second  woman  (Rev.  xvii.  3)  was  therefore  once  a  pure  woman. 
The  change  of  the  same  representative  woman  from  purity  to  im- 
purity, Jehovah  himself  recognizes  and  announces,  when  he  thus 
exclaims,  "How  is  the  faithful  city  become  a  harlot /"  (Isa.  i.  21.) 
The  same  woman  is  first  faithful  and  pure,  and  then  unfaithful  and 
impure.  Eve  was  holy  before  she  became  unholy.  Eve  was  faithful 
to  God  before  she  was  unfaithful. 

But  only  in  the  person  of  the  woman  of  Rev.  xii.  6,  does  the 
Apocalypse  present  any  pure  woman  who  could  become  impure.  In 
this  book,  therefore,  just  as  in  the  case  of  Eve,  and  as  in  the  Book 
of  Isaiah,  the  pure  woman  precedes  the  impure  woman.  The  pure 
woman  of  Rev.  xii.  6,  consequently,  becomes  the  impure  woman  of 
Rev.  xvii.  3.  In  other  words,  the  two  representative  women  (Rev. 
xii.  6  and  xvii.  3)  are  the  same  woman  in  different  characters  and 
conditions. 

This,  then,  is  the  humiliating  and  instructive  truth  represented  by 
the  two  women  (Rev.  xii.  6  and  xvii.  3):  The  pure  Church  of  Christ, 
imitating  the  degeneracy  of  Eve  and  of  the  Old-Testament  Church, 
degenerates  into  a  Church  impure  and  corrupt,  and  is  changed  into 
a  fiend  devastating  and  bloody,  fit  to  saddle  and  ride  a  demon  arising 
from  the  ocean,  the  genatrix  of  behemoth,  leviathan,  and  sea- 
serpents;  "sitting  upon  a  scarlet-colored  wild  beast." 

"Wild  beast:  the  same  as  in  xiii.  1-8.  The  wild  beast  out  of  the 
sea,  the  symbol  of  the  Pagan  Roman  Empire  (Rev.  xiii.  1,  2,  notes). 

Sitting:  not  guiding  and  controlling  the  wild  beast  (John  xii.  15; 
Rev.  vi.  2),  but  governed  and  directed  by  the  wild  beast  himself. 

On  account  of  her  bodily  weakness,  a  woman  cannot  control  a 
wild  beast. 

The  woman  on  the  wild  beast  is  a  "queen"  (xviii.  7).     No  queen 


282  THE  REVELATION   OF 

in  the  Bible  history  ever  rides  in  a  chariot,  on  an  ass,  or  on  a  horse. 
The  image  of  a  woman  governing  a  wild  beast  is,  according  to  Bible 
representations,  both  unnatural  and  incongruous. 

"The  woman  arrayed  in  purple  and  scarlet,  sitting  upon  a  scarlet- 
colored  beast,"  does  not  guide  and  govern  him:  he  guides  and  gov- 
erns her.  As  the  first  wild  beast  controls  and  directs  the  second,  so 
the  first  wild  beast  controls  and  directs  the  queen  sitting  upon  him. 
Pagan  Rome  is  the  foundation  of  Papal  Rome. 

Papal  Rome  claims  universal  empire,  both  civil  and  ecclesiastical. 
The  harlot  Babylon  is  the  Apocalyptic  representative  of  both  these 
closely  associated  claims. 

Scarlet:  blood-colov,  not  fire-red  (vi.  4,  xii.  3). 

Bloodshedding  is  affirmed  of  the  Church  of  Rome  (xvi.  6,  xvii.  6, 
xviii.  24).  Her  past  history  verifies  the  prediction.  Both  the  harlot- 
woman,  and  the  wild  beast  she  rides  and  by  whom  she  is  directed, 
are  scarlet,  because  dyed  with  the  blood  of  the  saints  which  they 
have  already  shed,  and  are,  in  purpose,  continually  shedding. 

Full :  in  xiii.  1,  only  the  heads  of  the  wild  beast  display  names  of 
blasphemy.  Now  his  whole  body  is  covered  with  these  blasphemous 
names. 

In  its  Christian  form,  the  Roman  Empire  is  even  more  blasphemous 
than  in  its  Pagan. 

"The  man  of  sin  opposeth  and  exalteth  himself  above  all  that  is 
called  God,  or  that  is  worshipped ;  so  that  he  as  God  sitteth  in  the 
temple  of  God,  showing  himself  that  he  is  God  "  (2  Thess.  ii.  4). 

Seven  heads  and  ten  horns:  in  xiii.  1,  this  same  beast  has  not 
only  seven  heads  and  ten  horns,  but  ten  diadems  upon  his  ten  horns. 
The  ten  diadems  are,  therefore,  here  implied. 

4.  And  the  woman  was  always  clothed  with  purple  and 
scarlet,  and  gilded  with  gold  and  every  precious  stone,  and 
with  pearls,  holding  in  her  hand  a  golden  cup  full  of  abomi- 
nations, even  the  impurities  of  her  fornication. 

Clothed:  by  others  (iii.  5).  Her  subjects  provide  her  with  the 
most  costly  luxuries. 

Always :  not  merely  on  state  occasions,  but  in  her  every-day  life. 

Purple:  an  imperial  color  (Ecclus.  xl.  3,  4;  1  Mace.  viii.  14). 

Gilded:  Exod.  xxvi.  32,  37.     "  Overlaid  with  gold-leaf." 

Gold :  gold  studs,  gems. 

Pearls :  treasures  of  the  sea,  as  well  as  of  the  land ;  precious  stones, 
previously  mentioned. 

Cup:  of  solid  gold;  for  intoxication  (Jer.  Ii.  7).  The  imagery  in 
the  several  following  places  is  taken  from  this  chapter  of  Jeremiah. 


ST.   JOHN   THE   DIVINE.  283 

Impurities:  the  "abominations"  impart  impurity. 
Fornication :  spiritual  idolatry. 

5.  And  upon  her  forehead  a  name  written  :  Mystery,  Baby- 
lon the  Great,  the  Mother  of  Harlots,  and  of  the 
Abominations  of  the  Earth. 

Forehead:  "stetisti  puellain  lupinari  .  .  .  nomen  tuuin  pependit 
in  fronte." — Seneca.  Controv.  i. 

"Thou  hadst  a  whore's  forehead.  Thou  refusedst  to  be  ashamed " 
( Jer.  iii.  3). 

"The  whoredom  of  a  woman  may  be  known  in  her  haughty  looks 
and  eyelids"  (Ecclus.  xxvi.  9). 

Mystery:  the  name  Babylon,  etc.,  and  in  a  spiritual  sense.  The 
historical  Babylon  was  the  promoter  of  literal  idolatry.  Papal  Baby- 
lon is  the  promoter  of  spiritual  idolatry. 

The  mother:  the  parent-city  of  other  spiritually  idolatrous  cities. 

6.  And  I  saw  the  woman  drunken  with  the  blood  of  the 
saints,  even  with  the  blood  of  martyrs  of  Jesus.  And  I 
wondered,  thus  seeing  with  great  wonder. 

Drunken:  the  woman  not  only  sheds  human  blood,  but  she  drinks 
it.     She  is  a  cannibal. 

Drinking  blood  is  forbidden  by  God  (Gen.  ix.  4). 

The  blood  of  enemies  was  sometimes  drunken  (Num.  xxiii.  24;  see 
Rev.  xvi.  6). 

The  martyrs  of  Jesus:  the  martyrs  belonging  to  Jesus.  "My 
martyr"  (ii.  13). 

Great  wonder :  St.  John  is  astonished  to  see  the  pure  woman  of 
xii.  6  changed  into  an  impure  monster,  gorging  herself  with  human 
blood.     "  How  is  the  faithful  city  become  a  harlot!"  (Isa.  i.  21.) 

THE    MYSTERY    OF   THE    WOMAN   AND    OF    THE    BEAST 
THAT  CARRIETH   HER  (Verses  7-18). 

7.  And  the  angel  saith  to  me,  Wherefore  dost  thou  won- 
der? I  myself  will  tell  thee  the  mystery  of  the  woman,  and 
of  the  wild  beast  that  carrieth  her,  which  has  the  seven  heads 
and  ten  horns. 

Wherefore :  you  need  not  wonder.     I  will  explain. 

Mystery :  the  explanation. 

Carrieth:  habitually  (Luke  x.  4;  John  xii.  6). 


284  THE  REVELATION   OF 


EXPLANATION   OF  THE  WILD  BEAST   (Verses  8-14). 

St.  John  explains  the  mystery  of  the  wild  beast  before  he  explains 
the  mystery  of  the  woman. 

It  is  Bible  usage  to  mention  the  horse  before  mentioning  the  rider 
(Exod.  xv.  21;  Job  xxxix.  18;  Jer.  li.  21;  Kev.  vi.  2,  4,  5,  8). 

8.  The  wild  beast,  which  thou  seest,  was,  and  is  not ;  and 
yet  he  is  certainly  to  arise  from  the  bottomless  pit,  and  yet 
to  destruction  is  certainly  to  depart ;  and  so  the  inhabitants 
of  the  earth,  of  whom  not  a  name  is  written  on  the  book  of 
life  from  the  foundation  of  the  world,  shall  wonder,  because 
they  see  the  wild  beast,  that  he  was,  and  is  not,  and  yet  shall 
be  present. 

Wild  beast:  by  personification,  Rome  as  a  power  civil  and  eccle- 
siastical. 

Was:  existed,  in  past  time,  in  its  original  secular,  imperial,  and 
heathenish  form. 

Is  not :  comes  to  an  end  in  the  disappearance  of  outward  heath- 
enism. 

And  yet  he  is  certainly  to  arise:  spiritual  idolatry  succeeds  the 
extinction  of  outward  idol-worship. 

From  the  bottomless  pit:  the  abode  of  the  devil,  as  the  follow- 
ing places  prove:  Rev.  ix.  1,  2,  11,  xi.  7,  xvii.  8,  xx.  1,  3,  the  only 
instances  in  Revelation  where  "the  bottomless  pit"  occurs. 

The  devil  causes  the  re-appearance  of  the  wild  beast  in  the  Papal 
form  of  the  Roman  Empire.  In  the  rise  and  development  of  the 
Papal  usurpation  and  domination,  the  " deadly  wound"  of  the  Pagan 
empire  "is  apparently  healed"  (xiii.  3)  for  a  season.  The  life  of  the 
wild  beast  from  the  bottomless  pit  is  not  immortal. 

In  chapter  xiii.  3,  is  our  explanation  of  the  wound  inflicted  on  the 
first  wild  beast,  and  of  its  partial  and  temporary  healing.  The  wound 
and  the  healing  is  a  continual  process.  The  gospel  is  incessantly 
piercing  error  with  deadly  sword-thrusts.  The  historical  facts  which 
follow  are  illustrations  of  the  vicissitudes  of  the  progressive  conflict. 

A.D.  476,  the  German  King  Odoacer  seized  the  city  of  Rome,  de- 
throned Romulus  Momyllus  Augustulus,  the  last  of  the  Roman  empe- 
rors, and  put  an  end  to  the  Empire  of  the  West  (Revolutions  in  Europe, 
p.  49). 

The  spirit  of  imperialism,  however,  survived. 

The  title  of  Universal  Bishop  was  first  assumed  by  John,  bishop  of 
Constantinople,  A.D.  587  (  Jarvis,  Reply  to  Milner,  p.  246). 


ST.   JOHN   THE   DIVINE.  285 


The  title  of  Universal  Bishop  was  conferred  on  Boniface  III.  by 
the  Roman  Emperor  Phocas,  A.D.  600  (Mosiieim,  Eccl.  Hist,  inn 
436,  437). 

Thus  history  confirms  the  prediction  of  St.  Paul  (2  Thess.  ii.  6,  7) 
and  the  prediction  of  St.  John  (Rev.  xvii.  8),  that  extinction  of 'the' 
Roman  Empire  Pagan  would  be  succeeded  by  the  assumption  of 
universal  dominion  by  the  Church  of  Rome. 

The  supremacy  of  the  Roman  Church  and  pontiff  was  proclaimed 
by  the  Lateran  Council  IV.,  A.D.  1215  (Perceval,  Roman  Schism 
pp.  138,  140,  148). 

The  Council  of  Florence  proclaimed  the  supremacy  of  the  Pope 
A.D.  1438  (Perceval,  pp.  153,  358). 

The  creed  of  Pius  IV.,  article  xi.,  repeats  this  decree  of  the  Coun- 
cil of  Florence,  A.D.  1564  (Jarvis,  Reply  to  Milner,  p.  123-  Perce- 
val, p.  xlviii.). 

The  infallibility  of  the  Pope  was  proclaimed  by  the  Council  of  Rome 
A.D.  1870. 

These  dates,  while  they  fully  confirm  St.  John's  language  in  Rev. 
xvii.  8,  also  prove  most  conclusively  that  the  Church  of  Rome,  as  it 
now  is,  is  comparatively  a  novelty,  as  in  her  present  form  and  claims 
she  was  utterly  unknown  in  the  world  till  the  beginning  of  the  seventh 
century  of  the  Christian  era.  That  which  is  first  is  true.  That  which 
is  later  is  false.    The  false,  God  destines  to  give  place  to  the  true. 

And  yet  to  destruction  he  is  certainly  to  depart:  the  destruc- 
tion of  the  wild  beast  is  contrasted  with  his  re-appearance.  As  cer- 
tainly as  the  wild  beast  re-appears,  so  certainly  will  he  disappear. 
God  appoints  Popery  to  destruction.     Its  life  is  mortal  (2  Thess.  ii.  8). 

Shall  wonder:  with  superstitious  awe. 

Present:  the  Greek  verb  always  means  to  be  present;  never 
means  to  come. 

In  the  New  Testament,  the  noun  derived  from  this  verb  never 
means  "  coming,"  but  always  means  presence.  The  Vulgate  adventus 
is  not  the  correct  translation  of  this  noun.  Presentia  is  the  word  the 
Vulgate  should  have  invariably  used.  "  Coming"  is  mere  arrival 
Presence  implies  life,  activity,  influence. 

In  the  prediction,  ''the  wild  beast  shall  be  present,"  life,  activity 
influence,  are  embodied.  The  prediction  is  God's  through  the  declara- 
tion of  the  angel.  The  prediction  reveals  the  mind  and  purpose  of 
God  respecting  the  old  Roman  Empire.  In  the  midst  of  these  external 
changes,  it  survives  in  the  mind  of  God  for  a  season,  but  is  constantly 
giving  place  to  "the  stone  cut  out  of  the  mountain  without  hands  " 
the  kingdom  of  Christ,  his  true  Church,  which  "  shall  stand  forever  " 
(Dan.  ii.  44,  45). 


286  THE  REVELATION   OF 


EXPLANATION  OF  THE  SEVEN  HEADS. 

9.  Here  is  the  mind  which  hath  wisdom.  The  seven 
heads  are  seven  mountains,  where  the  woman  sittethon  them. 

Here :  in  the  words  I  am  about  to  speak.  In  .Revelation,  the 
Greek  particle  translated  "here"  occurs  only  in  xiii.  18,  and  xvii.  9; 
in  each  place,  in  a  local  sense. 

The  mind:  that  is,  the  sense,  the  explanation.  In  Phil.  iv.  7,  the 
same  Greek  word  is  translated  "understanding."  "The  peace  of 
God  passeth  all  understanding;"  that  is,  all  explanation. 

Wisdom :  that  is,  the  meaning  intended.  Wisdom  has  this  sense 
in  Eph.  i.  8:  "  abounded  toward  us  in  all  wisdom,  having  made  known 
unto  us." 

"  A  patient  man  will  hide  his  words  for  a  time,  but  the  lips  of  many 
shall  declare  his  wisdom"  the  meaning  intended  (Ecclus.  i.  24). 

"By  speech,  wisdom  [the  meaning  intendedl  shall  be  known" 
(iv.  24). 

"  Every  man  of  understanding  knoweth  wisdom  [the  meaning  in- 
tended] "  (xviii.  28). 

"Wisdom  [the  meaning  intended]  that  is  hid,  what  profit?" 
(xx.  30.) 

The  explanation  of  the  wisdom  —  that  is,  of  the  meaning  intended 
by  wisdom  —  in  Rev.  xvii.  9  now  follows,  in  the  second  part  of  the 
verse. 

The  seven  heads  are  seven  mountains:  the  top  of  a  mountain 
is  sometimes  called  a  "head."  "Head  of  Lebanon"  (Jer.  xxii.  6). 
St.  John  adopts  this  usage  when  he  says,  "The  seven  heads  [head- 
tops]  are  seven  mountains."  The  seven  headtops  constitute,  form, 
seven  mountains. 

In  the  Bible,  mountains  with  numerals  are  never  used  in  a  figura- 
tive sense.    The  seven  mountains  are  literal,  material  mountains. 

The  seven  mountains  are  the  seven  material  hills,  so  often  men- 
tioned by  the  Latin  classic  writers,  upon  which  the  ancient  city  of 
Rome  was  built;  namely,  Palatine,  Quirinal,  Aventine,  Codian,  Vimi- 
nal,  ^Esquiline,  Janiculum. 

The  Latin  writers  do  not  use  the  word  "seven"  in  the  Hebrew 
sense  of  many,  but  in  the  exact  literal  sense  of  seven  digits,  and  no 
more. 

St.  John,  when  referring  to  Rome,  as  he  is  in  this  verse  9,  would 
use  the  word  "seven"  in  the  Latin  sense,  and  not  in  the  Hebrew 
sense. 

The  immediate  context  adds  another  proof,  in  the  word  "where," 
that  the  seven  mountains  are  material.     u  Where  the  woman  sitteth 


ST.  JOHN   THE  DIVINE.  287 

on  them:"  on  the  mountains  (verse  9,  last  clause).  "Where"  is 
local,  and  makes  the  mountains  local  and  material.  Eight  times 
does  "  where  "  occur  in  the  Apocalypse.  In  every  instance  is  the  par- 
ticle local,  and  in  a  material  seiise. 

The  seven  mountains  cannot  he  referred  to  Babylon  on  the  Euphra- 
tes, for  this  city  stood  on  a  plain.  The  city  of  Jerusalem  cannot  be 
the  location  of  the  seven  mountains.  Neither  in  the  Latin  nor  in 
the  Hebrew  sense,  had  the  holy  city  this  number  of  mountains. 
Mountains  indeed  are  "round  about  Jerusalem"  (Ps.  cxxv.  2);  but 
only  on  two  mountains,  Zionand  Moriah,  does  the  Bible  locate  "the 
city  of  the  Great  King"  (Ps.  xlviii.  2). 

Since  the  woman  represents  the  city  built  on  seven  material  moun- 
tains, namely,  the  city  which  is  Pagan  Kome,  on  the  east  bank  of  the 
river  Tiber,  the  woman  is  herself  a  twofold  symbol. 

We  have  seen  in  xiii.  3,  that  the  sea-beast  is  a  twofold  symbol. 

The  woman  arrayed  in  scarlet  and  purple  is  also  a  twofold  symbol. 
Thus:  (a)  she  is  a  symbol  of  Papal  Rome  (xvii.  5);  (b)  she  is  also  a 
symbol  of  Pagan  Rome  (xvii.  18). 

Because  this  woman  is  thus  a  twofold  symbol,  the  imagery  of  the 
Apocalypse  portraying  her  downfall  describes  the  destruction  of 
Rome  both  Pagan  and  Papal. 

The  minute  details  of  the  prophecies  predicting  her  overthrow 
apply  especially  to  the  fall  of  Pagan  Rome.  The  fall  of  Pagan  Rome 
is  the  symbol  and  the  assurance  of  the  fall  of  Papal  Rome. 

The  literal  descriptions  are  invested  with  spiritual  meanings,  and, 
through  them,  with  destructive  power. 

THE  SEVEN  KINGS. 

10.  And  so  represent  seven  kings.  Five  are  fallen,  one 
is,  another  has  not  yet  come ;  and  when  he  comes,  for  a 
short  time  only  must  he  remain. 

The  Greek  of  this  verse  decides  that  the  phrase,  "seven  kings," 
forms  the  predicate  of  the  sentence.  The  "  seven  kings "  being 
predicate,  the  subject  of  the  sentence  must  be  the  "seven  moun- 
tains" of  verse  9. 

As  the  subject  of  the  sentence,  "the  seven  mountains"  impose 
upon  the  words  "and  are,"  English  Version,  this  sense. 

And  so  represent:  the  "and"  is  consecutive,  and  "are"  de- 
notes representation. 

The  symbolism  of  the  seven  heads  of  the  first  wild  beast  is  most 
instructive. 

1.  The  seven  heads  (since  head  is  a  mountain-top)  are,  in  St. 


288  THE  REVELATION   OF 

John's  exegesis,  actually  the  seven  material  mountains  on  which  the 
city  of  Rome  is  built. 

2.  These  seven  mountains,  the  appositive  of  the  seven  heads, 
represent  seven  kings. 

But  kings  are  symbols  of  kingdoms.  "The  fourth  beast  shall  be 
the  fourth  kingdom  ["king,"  Dan.  vii.  17]  upon  earth,  which  shall 
be  diverse  from  all  kingdoms"  (verse  23). 

Since  kings,  in  the  language  of  the  Bible,  are  kingdoms,  the  seven 
kings  (Rev.  xvii.  10)  cannot  possibly  denote  different  forms  of  the 
Roman  Empire  under  kings,  consuls,  dictators,  decemvirs,  military 
tribunes,  emperors,  popes. 

The  seven  kingdoms  precede,  in  St.  John's  exhibition,  the  first  wild 
beast.  He  comes  after  them  (verse  11),  and  continues  their  spirit  and 
policy.  He  now  persecutes  God's  Church.  They  before  him  perse- 
cuted the  same  Church.  This  fact  reveals  who  the  seven  preceding 
kingdoms  are. 

Five  are  fallen:  they,  therefore,  no  longer  exist.  They  are  five 
extinct  kingdoms  ;  they  are  five  kingdoms  that  had  passed  away 
before  the  Roman  Empire  began  its  life. 

In  the  Apocalypse,  the  verb  "fall"  describes  the  extinction  of  com- 
munities (xiv.  8,  xvi.  19,  xviii.  2.  The  verb  "fall"  performs  the 
same  office  (Rev.  xvii.  10). 

The  Old-Testament  history  discloses  the  names  of  the  five  extinct 
kingdoms,  —  Egypt,  Assyria,  Babylon,  Persia,  Greece. 

In  the  Septuagint,  the  verb  "fall  "  is  also  the  word  noting  the  de- 
parture of  these  five  kingdoms.  1.  The  fall  of  Egypt  (Jer.  xlvi.  6); 
2.  Of  Assyria  (Isa.  xxxi.  8);  3.  Of  Babylon  (Jer.  li.  4);  4.  Of  Persia 
(Dan.  x.  13) ;  5.  Of  Greece  (Dan.  xi.  3). 

Each  of  these  five  departed  kingdoms  persecuted  the  Church  of 
God.  Each  kingdom  is  no  more.  Its  own  departure  prefigures  and 
foretells  the  extinction  of  all  kingdoms  that  persecute  the  Church  of 
God.  All  earthly  kingdoms  are  Christ's  servants,  because  he  ordains 
them  (Rom.  xiii.  1).  When  they  persecute  his  Church,  they  perse- 
cute him  (Matt.  xxv.  40).  Their  persecutions  of  his  Church  insure 
their  own  destruction  (Matt.  xxi.  41). 

One  is:  the  Roman  Empire  in  St.  John's  day,  and  for  a  few  cen- 
turies afterwards. 

Another  has  not  yet  come:  the  nominally  Christian  empire  of 
Rome,  beginning  with  Constantine,  in  the  fourth  century,  A.D.  324; 
the  union  of  Church  and  State. 

Short  time :  as  measured  by  God.  With  him,  "  a  thousand  years 
are  as  one  day"  (Ps.  xc.  4). 

Must :  in  the  wise  purpose  of  God. 

Remain :  The  Pope  of  Rome  is  no  longer  a  civil  ruler.     The  battle 


ST.   JOHN    THE   DIVINE.  289 

of  Solferino,  A.D.  1859,  between  the  Austrians  and  French  and  Sar- 
dinians, in  its  results,  deprived  the  Pope  of  Rome  of  his  civil  author- 
ity, A.D.  1870. 

The  union  of  Church  and  State  on  the  Tiber  thus  continued  for 
fifteen  centuries  and  a  half. 


11.  And  the  wild  beast  which  was,  and  is  not,  even  he 
himself  is  the  eighth,  and  so  from  the  seven  ;  and  }ret  to 
destruction  is  departing. 

Is  the  eighth :  he  is  in  the  series  of  the  seven.  Papal  Rome  is 
the  eighth  kingdom. 

Although  without  the  article,  eight  is  in  Greek  sense  "  the  eighth  " 
(English  Version,  A.D.  1611),  and  not  "an  eighth"  (Westminster  Re- 
vision, A.D.  1881). 

This  is  most  certain  from  these  examples,  where  in  each  the  adjec- 
tive eight,  though  without  the  article,  is  necessarily  translated  "the 
eighth  "  by  the  English  Version. 

"  He  saved  Noah,  the  eighth"  (2  Pet.  ii.  5). 

"  In  the  month  Bui,  this  is  the  eighth  month  "  (1  Kings  vi.  38). 

The  usage  of  "this"  (1  Kings  vi.  38)  so  exactly  resembles  "he 
himself"  (Rev.  xvii.  11),  that  since  1  Kings  vi.  38  must,  in  conse- 
quence of  "  this,"  be  translated  "this  is  the  eighth  month,"  Rev.  xvii. 
11  must,  in  consequence  of  "he  himself,"  also  be  translated,  "he 
himself  is  the  eighth." 

The  definite  reference  in  "  this"  (1  Kings  vi.  38),  and  in  "he  him- 
self" (Rev.  xvii.  11),  supplies  the  place  of  the  article  "the"  before 
"eight"  in  each  verse,  but  requires  the  definite  article  "the"  to  be 
expressed  in  the  English  translation. 

And  so  from  the  seven :  The  Papal  kingdom  of  the  first  wild 
beast  succeeds  the  seven  departed  persecuting  kingdoms.  In  spirit 
and  influence  the  first  wild  beast  still  lives  in  Papal  Rome,  whatever 
may  be  its  outward  form.  Derived  from  the  persecuting  kingdoms 
of  the  past,  Papal  Rome  is  ever  ready  to  execute  her  printed  anathe- 
mas against  every  other  form  of  religion,  whenever  the  favorable 
opportunity  may  offer.  For  the  present,  the  lamb-dragon  conceals 
and  denies  his  teeth. 

And  to  destruction  is  departing:  "shall  go  into  perdition" 
(verse  8). 

God  destines  Papal  Rome  to  destruction  and  extinction.  Its  in- 
herent heathenism  and  rationalism  are  constitutional  explosives  this 
corrupt  Church  cannot  always  restrain. 


290  THE  REVELATION   OF 

12.  Also,  the  ten  horns  which  thon  sawest  are  ten  kings, 
who  have  not  jet  received  a  kingdom.  But  the}'  shall  re- 
serve authorit}^  as  kings,  with  the  wild  beast,  for  one  hour. 

Ten  horns :  are  prospective.  The  heads  of  the  wild  beast  are  ret- 
rospective (verse  9). 

Ten  is  a  definite  number  for  an  indefinite.  Bible  usage  gives  in- 
definiteness  to  this  number. 

"  The  ten  horns  are  ten  kings  that  shall  arise,  and  another  shall 
rise  after  them."     Thus  "  ten"  by  more  than  ten  becomes  indefinite. 

Ten  kings  designate,  without  defining  the  exact  number,  the  sev- 
eral kingdoms  which  succeed  the  Roman  Empire  in  its  own  territory. 

As  kings:  actually  reigning.  The  negative  "not  yet"  requires 
this  sense. 

One  hour:  a  short  period.  The  measure  is  sometimes  shorter, 
"half  an  hour"  (viii.  1). 

Perhaps  the  time  measures  the  duration  of  each  kingdom  in  its 
association  with  the  wild  beast.  He  is  to  be  destroyed.  Each  king- 
dom may  survive  his  disappearance. 

With  the  wild  beast:  associated  with  him  in  policy  and  admin- 
istration. 

At  the  present  time  the  Roman  Pope  is  not  a  civil  ruler.  His 
influence  with  every  civil  government  in  the  world  is  constantly 
diminishing. 

13.  These  have  only  one  purpose  ;  and  so  their  power  and 
authority  they  are  giving  to  the  wild  beast. 

These :  the  ten  kings. 

Purpose:  the  Greek  word  is  in  Revelation  here  and  verse  17, 
where  English  Version  correctly  translates  "will."  Their  purpose 
is  to  serve  the  wild  beast. 

Power :  their  own  ability. 

Authority :  the  power  they  delegate  to  others.  They  compel  their 
subordinates  to  minister  to  the  designs  of  the  wild  beast.  Their  sub- 
serviency to  him  is  complete  and  absolute. 

14.  These  shall  make  war  with  the  Lamb  ;  and  yet  the 
Lamb  shall  overcome  them,  because  he  is  Lord  of  lords  and 
King  of  kings.  Also  the}'  joined  with  him  (called,  and 
chosen,  and  faithful)  shall  overcome. 

The  Lamb:  because  repeated,  is  emphatic.  The  Lamb  himself, 
by  his  own  power. 


ST.   JOHN    THE    DIVINE.  291 

Lord  of  lords:  Lord  over  human  lords.  The  appellation  first 
used  by  Moses  in  Deut.  x.  17.  "  Higher  than  the  kings  of  the 
earth"  (Ps.  lxxxix.  27).  "Lord  of  kings"  (Dan.  ii.  37).  Both 
clauses  in  1  Tim.  vi.  15;  Kev.  xvii.  14,  xix.  1(3. 

Of  kings :  over  kings. 

The  Lamb  possesses  omnipotent  power,  and  is  thus  superior  to  all 
human  lords  and  earthly  kings.  Thus  almighty  and  supreme,  the 
Lamb  should  be  exclusively  enthroned  in  every  human  heart. 

With  him :  Christ's  human  associates  and  helpers  in  his  perpetual 
warfare  in  this  world,  with  sin,  the  world,  and  the  Devil. 

Called :  only  here  in  Revelation.  Fit  to  be  called  by  Christ ;  called 
by  his  word  and  Holy  Spirit  to  be  his  soldiers. 

Chosen :  in  Revelation  only  here.  Fit  to  be  chosen,  selected,  and 
approved,  by  Christ,  for  their  fidelity  to  him. 

Faithful:  unto  death,  implied  in  ii.  10,  xii.  11. 

Overcome:  implied  from  the  preceding  clause. 

No  battle  for  Christ  is  ever  fought  in  vain.  "We  are  ever  tri- 
umphant conquerors  through  him  who  loves  us,  and  fights  with  us  " 
(Rom.  viii.  37). 

15.  And  he  saith  to  me,  The  waters  which  thou  sawest, 
where  the  harlot  sitteth,  are  indeed  nations  and  multitudes, 
and  peoples  and  tongues. 

Waters :  in  Isa.  viii.  7,  waters  are  emblems  of  numerous  armies. 
Jer.  Ii.  55:  "Babylon,  on  the  Euphrates,  dwells  upon  many  waters." 

The  waters  seen  (Rev.  xvii.  1)  are  like  emblems.  By  the  same 
imagery,  St.  John  represents  the  followers  of  the  adulteress  Babylon 
to  be  so  numerous,  that  he  employs  plural  nouns  to  designate  the 
vast  multitudes. 

But,  in  verse  16,  the  very  vastness  in  numbers  of  her  adherents, 
God  makes  the  cause  and  instruments  of  her  total  destruction. 

Sitteth :  upon  the  seven  mountains. 

1G.  And  yet,  the  ten  horns  which  thou  sawest,  even  the 
wild  beast,  these  shall  hate  the  harlot,  and  shall  make  her 
desolated  and  naked,  and  they  shall  eat  her  flesh,  and  the}' 
shall  burn  her  in  the  fire. 

And  yet:  in  strong  contrast  with  the  condition  of  the  harlot 
(verse  4). 

The  greatness  of  the  dominion  of  the  adulteress  will  prove  her  ruin. 
Papal  Rome  will  be  destroyed  by  civil  governments.    We  are  already 


292  THE  REVELATION    OF 

seeing  the  beginning  of  the  fulfilment  of  this  symbolical  prediction. 
The  Pope  of  Home  no  longer  possesses  temporal  power. 

Ten:  a  definite  number  for  an  indefinite;  namely,  many. 

Even:  the  wild  beast  as  manifested  in  the  ten  horns,  in  the 
numerous  and  varied  forms  of  his  power. 

The  prediction  embraces  four  specifications:  hatred,  desolation, 
consumption,  burning. 

1.  Hatred.     They  once  loved  her  (verse  2). 

They  approved  and  adopted  her  teachings  and  practices.  They 
now  abhor  and  reject  them  all. 

Unlawful  love  is  often  succeeded  by  hatred  (2  Sam.  xiii.  15 ;  Ezek. 
xvi.  37,  xxiii.  22). 

2.  Desolation  and  nakedness. 

They  deprive  the  usurping  queen  of  her  wealth,  of  her  lands  and 
money  (xviii.  19),  of  her  kingdoms  and  subjects  (Lam.  ii.  21). 

They  strip  her  of  her  royal  apparel,  and  leave  her  in  her  nakedness 
and  poverty  (verse  4,  xviii.  16;  Ezek.  xxiii.  26). 

The  present  Pope  is  in  part  supported  by  "Peter's  pence." 

3.  Consumption:  of  her  flesh.  Once  she  drank  the  blood  of  mar- 
tyrs (xvii.  6).  Now  her  enemies  are  not  satisfied  with  drinking  her 
blood ;  they  eat  her  flesh  so  voraciously  that  they  are  leaving  nothing 
of  the  dead  body,  save  the  bones,  picked  and  dry. 

Eating  the  flesh  of  another  is  the  mark  of  the  deadliest  hostility. 
"  They  pluck  their  flesh  from  their  bones  "  (Mic.  iii.  2). 

4.  They  shall  burn  her  with  fire. 

By  the  law  of  Moses,  burning  was  the  punishment  of  the  adulteress 
(Lev.  xx.  14,  xxi.  9;  Gen.  xxxviii.  24). 

"  The  harlot  city  is  to  receive  its  deserved  retribution  from  the  ten 
kings,  who  will  grow  out  of  the  dismemberment  of  the  Roman  Em- 
pire."—  Tertullian,  Be  Besurrectione  Carnis,  25. 

These  prophetical  symbols  are  becoming  in  this  nineteenth  century 
historical  facts. 


17.  For  God  puts  into  their  hearts  to  do  his  will,  and  to 
agree,  even,  to  give  their  kingdom  to  the  wild  beast,  until 
the  words  of  God  shall  be  accomplished. 

For :  introduces  an  explanation  of  the  mental  state  of  the  ten 
kings  before  they  hated  the  adulteress. 

His  will :  the  will  of  God  respecting  the  duration  of  Popery. 

The  words  of  God:  in  chapters  xvi.  and  xvii.  Human  govern- 
ments are  withdrawing  their  former  allegiance  to  Popery.  The  pre- 
dictions of  God  foretelling  its  downfall  are  beginning  to  be  realized. 


ST.  JOHN   TIIE  DIVINE.  293 


The  beginning  of  the  desertion  prefigures  and  secures  the  consum- 
mated end. 

HIS  EXPLANATION  RESPECTING  TIIE  WOMAN. 

18.  And  the  woman  whom  thon  seest  is  the  great  city 
which  is  holding  kingly  dominion  over  the  kings  of  the 
earth. 

Is :  represents  the  great  city. 

Great  city:  of  the  future.    Papal  Rome  did  not  exist  when  St. 
John  wrote  the  Apocalypse. 
Is  holding :  in  the  prophetic  present. 


294  THE  REVELATION   OF 


CHAPTER  XVIII. 

THE  FALL  OF  BABYLON   (Verses  1-5). 

The  revelations  of  this  portion  are  most  impressive.  (See 
Jer.  1.  1-46.) 

1.  Also  after  these  things  I  saw  another  angel  coming 
down  from  heaven,  having  great  authorit}' ;  and  the  earth 
is  lightened  with  his  glory. 

Another  angel:  not  one  of  the  seven  (xvii.  1). 

Great  authority:  from  God  to  destroy  Babylon,  and  to  pro- 
nounce her  fallen. 

Lightened:  with  the  light  and  radiance  surrounding  him  (Ezek. 
xliii.  2;  Luke  ii.  9;  Acts  ix.  3,  xii.  7). 

2.  And  he  crieth  with  a  strong  voice,  saying,  Babj'lon  the 
great  is  fallen,  is  fallen,  and  is  become  the  habitation  of 
devils,  and  the  prison  of  every  unclean  spirit,  and  the  prison 
of  every  unclean  and  hated  bird. 

Strong:  to  indicate  the  omnipotence  of  God,  who  commissions 
the  angel,  and  gives  effect  to  his  repeated  proclamation. 

Only  here  in  the  Apocalypse  is  "strong"  used  with  "voice." 
Is  fallen,  is  fallen :  repeated  to  indicate  the  unalterable  certainty 
of  the  prediction.     See  notes  on  vi.  8  and  xiv.  8. 

First  Triplet. 

The  triple  curse  on  Babylon. 

The  threefold  curse  denotes  that  cursing  is  so  full,  that  a  fourth 
curse  is  impossible. 

A  triplet  denotes  completeness  (Isa.  xix.  24).  Triplets  occur  often 
in  the  remaining  portions  of  the  Apocalypse. 


ST.   JOHN   THE   DIVINE.  295 

1.  First  curse,  The  habitation  of  devils.  "  The  Church  is  the  hab- 
itation of  God  through  the  Spirit"  (Eph.  ii.  22).  Babylon  (spiritual) 
herself  was  once  such  a  habitation,  but  will  become  a  habitation  of 
devils.     Imagery  here  from  Jer.  Ii.  37.     See  notes  on  xvi.  14. 

In  our  Lord's  parable  of  the  "  unclean  spirit,"  "  this  wicked  gen- 
eration" is  the  apostate  Church  of  the  Jews  (Matt.  xii.  43-45).  The 
Christian  Church,  when  apostate,  resembles  the  Jewish  in  character 
and  evil  occupation,  and  destination. 

2.  Second  curse,  The  prison  of  every  unclean  spirit. 

Prison  is  the  meaning  of  the  Greek  noun  in  ii.  10,  xx.  7.  Prison 
must  also  be  the  meaning  of  the  noun  in  xviii.  2.  Even  wicked 
spirits  and  unclean  spirits  will  regard  the  accursed  place  as  an  unen- 
durable prison.     See  notes  on  xvi.  13. 

3.  Third  curse,  The  prison  of  every  unclean  and  hated  bird.  See 
Isa.  xxxiv.  11-15. 

Thus  inhabited  by  devils,  wicked  spirits,  and  unclean  and  hated 
birds,  Babylon  cannot  be  inhabited  by  men.  It  becomes  uninhabit- 
able. 

This  is  the  great  and  admonitory  truth  presented  to  our  minds  and 
hearts  by  the  triple  curse  on  the  great  city  Babylon.  "From  gen- 
eration to  generation  it  shall  lie  waste;  none  shall  pass  through  it 
forever"  (Isa.  xxxiv.  10). 

The  nature  and  extent  of  God's  triple  curse,  he  alone  can  under- 
stand and  measure.  From  its  infliction  and  realization  may  he  ever 
preserve  us  through  his  infinite  mercies  in  Christ  Jesus  our  Lord ! 

THE  CAUSE  OF  THE  FALL  OF  BABYLON. 

3.  For,  from  the  wine  of  the  wrath  of  her  fornication  all 
nations  are  drinking ;  and  the  kings  of  the  earth  are  com- 
mitting fornication  with  her ;  and  the  merchants  of  the  earth 
are  becoming  rich  by  the  power  of  her  luxury. 

The  cause  of  the  fall  of  Babylon  is  her  threefold  bad  influence. 

Second  Triplet. 

1.  She  diffuses  spiritual  idolatry. 

2.  She  associates  with  her  the  kings  of  the  earth,  in  the  practice 
of  spiritual  idolatry. 

The  kings  of  the  earth  are  godless  kings ;  "of  the  earth,  earthly" 
(Johniii.  31). 

3.  She  encourages  worldliness,  self-indulgence,  and  luxury. 
These  three  causes  are  agencies  completely  sufficient  for  the  fall  of 

Babylon. 


296  THE   REVELATION    OF 


THE   CALL   OF  THE  SECOND  VOICE   FROM  HEAVEN 

(Verses  4-8). 

4.  And  I  heard  another  voice  from  heaven,  saying,  Come 
out  of  her,  my  people,  lest  ye  partake  of  her  sins,  and  lest 
ye  receive  a  portion  of  her  plagues. 

Another:  divine  voice.  In  verse  2,  the  voice  is  of  destruction; 
here,  of  warning  to  the  true  Church. 

My  people:  only  here  in  the  Apocalypse.  The  term  expresses 
God's  affection  for  his  people  (Exod.  iii.  7). 

Come  out  of  her:  repeats  an  exhortation  often  before  made  by 
God  (Isa.  xlviii.  20,  lii.  11;  Jer.  li.  45;  Matt.  xxiv.  16). 

When  the  Romans,  A.D.  70,  besieged  the  holy  city,  "the  whole 
body  of  the  Church  at  Jerusalem  [heeded  Christ's  warning,  and]  re- 
moved from  the  city,  and  dwelt  at  a  certain  town  beyond  the  Jordan 
called  Pella,"  in  Penea,  on  the  east  side  of  the  Jordan."  — Eusebius, 
H.  E.,  iii.  5,  p.  86;  Cruse' s  Translation. 

Two  most  pressing  reasons  for  the  warning :  — 

1.  Lest  ye  learn  to  practise  her  sins.  "Evil  communications  cor- 
rupt good  manners  "  (1  Cor.  xv.  33). 

2.  Lest  ye  partake  of  her  punishment.  Participation  in  her  sins 
would  occasion  participation  in  her  retributions. 

This  voice  from  heaven  fully  authorizes  separation  from  the  Church 
of  Rome,  and  fully  justifies  the  reformations  of  the  sixteenth  cen- 
tury, and  of  the  present  time. 

5.  For  her  sins  are  firmly  piled  unto  heaven  ;  and  so  God 
remembers  her  crimes. 

Firmly  piled :  proudly  and  defiantly  reared,  like  the  Tower  of 
Babel.     This  language  is  taken  from  Jer.  li.  9,  53. 

"Every  high  thing  that  exalteth  itself  against  the  knowledge  of 
God"  (2  Cor.  x.  5). 

Remembers :  with  punishments. 

Crimes :  acts  of  injustice. 

"The  fortress  of  the  high  fort  of  thy  walls  shall  he  bring  down, 
lay  low,  and  bring  to  the  ground,  even  to  the  dust "  (Isa.  xxv.  12). 

Both  the  justice  and  the  fidelity  of  God  are  pledged,  that  the 
apostate  Church  shall,  for  her  sins  "piled  unto  heaven,"  and  defying 
the  authority  and  laws  of  Christ,  be  annihilated. 

6.  Give  back  to  her  as  also  she  gives,  and  double  to  her 
double  according  to  her  works.  In  the  cup  which  she  mixes, 
mix  for  her  double. 


ST.   JOHN   THE  DIVINE.  297 

Twofold  specification  of  punishment. 

1.  Give  back:  "As  she  hath  done,  do  unto  her"  (Jer.  1.  15). 
"Happy  shall  he  be,  that  rewardeth  thee  as  thou  hast  served  us  " 

(Ps.  cxxxvii.  8). 

2.  Double:  "  She  hath  received  double  for  all  her  sins  "  (Isa.  xl. 
2).    Also  Jer.  xvi.  18,  xvii.  18;  Zech.  ix.  12. 

Mix:  chemically.  See  note  on  xiv.  10.  Let  the  punishment  be 
adequate  and  full. 

God  himself  authorizes  these  awful  denunciations  by  the  "voice 
from  heaven."  Peals  of  thunder  filling  the  whole  heavens  cannot 
imitate  the  purport  of  the  terrors. 

7.  How  much  she  glorifies  herself,  and  lives  luxuriously, 
so  much  torment  and  sorrow  give  her ;  for  she  saith  in  her 
heart,  I  sit  a  queen,  and  am  no  widow,  and  so  I  shall  in  no 
wise  see  sorrow. 

I  sit  a  queen:  I  am  firmly  seated- in  my  throne. 

"Widow:  I  am  not  bereft  of  my  throne  (Isa.  xlvii.  8). 

See :  experience,  suffer. 

Her  sins  are  self-glorification,  self-indulgence,  and  self-confidence. 
This  picture  of  defiant  audacity  and  supreme  rebellion  against  the 
sovereignty  of  God  surpasses  even  the  model  drawn  by  the  prophet 
Isaiah  (xlvii.  8). 

This  heart-saying  of  the  proud  queen  causes  the  cup  of  God's  puni- 
tive indignation  to  overflow.  Cherished  sins  of  the  heart  always 
provoke  his  hottest  displeasure. 

8.  Therefore  shall  her  plagues  come  in  one  day,  —  death, 
sorrow,  and  famine ;  and  she  shall  be  utterly  burned  with 
fire  ;  for  strong  is  the  Lord  God  who  judgeth  her. 

In  one  day :  suddenly  and  thoroughly.  Brevity  is  certainty  (verses 
10,  17). 

Shall  come :  shall  arrive,  shall  certainly  come. 
Her  plagues:  her  punishments. 

Third  Triplet. 

1.  Death :  instead  of  escape  from  widowhood. 

2.  Sorrow :  instead  of  self-indulgence. 

3.  Famine:  instead  of  wealth  and  luxury.  See  Deut.  xxviii. 
48-57. 

The  order  of  the  words  is  anti- climactic.  This  order  indicates  that 
the  inflictions  do  not  come  from  human  sources,  but  from  the  hand  of 
God. 


298  THE  REVELATION   OF 

Eusebius  gives  us  an  appalling  account  of  the  famine  in  Jerusa- 
lem when  besieged  by  Titus  [Hist.  Eccl.,  iii.  6). 

Strong:  almighty. 

Utterly  burned  with  fire :  this  imagery  of  burning  with  fire  is 
derived  from  the  predicted  burning  of  the  city  of  Tyre. 

"I  will  bring  forth  a  fire  from  the  midst  of  thee:  it  shall  devour 
thee,  and  I  will  bring  thee  to  ashes"  (Ezek.  xxviii.  18). 

Also  from  the  predicted  burning  of  Babylon  on  the  Euphrates 
(Jer.  li.  58). 

MOURNING  OVER  BABYLON   (Verses  9-19). 

The  mourning  establishes  these  facts  :  — 

1.  The  actual  destruction  of  Babylon.  Communities  never 
deplore  a  nonentit}'. 

2.  The  extent  of  her  influence  over  governments  and  busi- 
ness. 

3.  The  completeness  of  the  destruction  of  the  mystical 
Babylon. 

Under  the  symbols  of  queen,  kings,  merchants  of  all  known 
traffic,  pilots,  vo3Tagers,  and  sailors,  the  apostate  Church  and 
her  multiplied  and  various  members,  are  represented  in  Rev. 
xviii.  7-19. 

Not  only  is  the  queen  herself  destroyed,  but  every  sub- 
ordinate king  loses  his  throne,  every  merchant  his  business, 
every  seaman  his  employment. 

This  utter  ruin  is  the  graphic  symbol  of  the  complete  over- 
throw of  the  apostate  Church,  and  of  all  her  adherents. 

This  being  the  design  of  the  symbolism,  the  minuteness 
of  specification  in  these  verses  magnifies  and  intensifies 
the  absoluteness  of  the  universal  destruction. 

FIRST  CLASS  OF  MOURNERS   (Verses  9-10) . 

9.  And  the  kings  of  the  earth,  who  committed  fornication 
and  lived  luxuriously  with  her,  shall  weep  and  cut  them- 
selves for  her,  when  they  see  the  smoke  of  her  burning ; 

Fourth  Triplet. 
Three  classes  of  mourners, — kings,  verse  9;  merchants,  verse  11; 
seamen,  verse  17. 


ST.   JOHN    THE    DIVINE.  299 

Cut  themselves  :  ;%  with  knives  and  lancets,  till  the  blood  gushed 
out  upon  them,"  to  indicate  their  intense  grief  (1  Kings  xviii.  28). 

These  strong  expressions  of  grief  prove  that  the  kings  of  the  earth 
are  the  most  impassioned  mourners. 

The  expressions  are  much  stronger  than  "  weep  and  mourn"  (verse 
11),  the  indications  of  the  grief  of  the  merchants. 

Burning:  the  imagery  is  taken  from  a  city  on  fire  (Judg.  i.  8,  xx. 
48;  Jer.  xxxii.  29). 

No  literal  burning  is  intended.  Hopeless  destruction  is  the  truth 
here  most  emphatically  presented. 

The  destruction  of  Tyre  was  deplored  in  like  manner  (Ezek.  xxvi. 
15-xxvii.  3G). 

10.  Standing  afar  off  for  the  fear  of  her  torment,  saying, 
"  Alas,  alas  !  the  great  city  Babylon,  the  strong  city  !  for  in 
one  hour  is  thy  judgment  come." 

The  fear :  lest  her  torment  might  reach  them. 
Alas,  alas !  cries  of  agony,  because  of  the  sudden  and  hopeless 
fall  of  the  great  and  strong  city  Babylon. 
Judgment:  condemnation  and  punishment. 

SECOND  CLASS   OF  MOURNERS    (Verses  11-16). 

11.  Also  the  merchants  of  the  earth  are  weeping  and 
mourning  over  her,  for  no  one  buyeth  their  merchandise  airy 
more ; 

The  imagery  in  this  verse  surpasses  in  graphic  force  the  imagery 
portraying  the  grief  of  the  kings.  Their  grief  is  merely  predicted, 
"shall  weep"  (verse  10).  The  grief  of  the  merchants  is  enacted, 
"are  weeping."  They  stand  in  our  presence.  We  see  their  tears. 
We  hear  their  inarticulate  cries.  Their  grief  is  too  deep  for  definite, 
words.  At  first  they  do  not  with  the  kings  of  the  earth  exclaim, 
"Alas,  alas!"  In  their  silence,  St.  John  is  obliged  to  assign  the 
cause  of  their  speechless  distress:  "No  one  buyeth  their  merchan- 
dise any  more." 

Merchandise:  their  ships'  cargoes.  Rome  once  limited  buying 
and  selling  (xiii.  17).     Now  her  own  commerce  totally  ceases. 

12.  Merchandise  of  gold  and  of  silver,  and  of  eveiy 
precious  stone,  and  of  pearl ;  also,  of  fine  linen,  and  of  pur- 
ple, and  of  silk,  and  of  scarlet ;  also  of  every  kind  of  citron- 
wood,  and  of  every  ivory  vessel,  aud  every  vessel  of  most 
costly  wood,  and  of  brass,  and  of  iron,  and  of  marble. 


300  THE  REVELATION   OF 


These  minute  specifications,  while  they  magnify  the  commerce  of 
Rome,  exhibit  the  greatness  of  the  ruin  her  merchants  experience. 

The  commerce  of  Tyre  (Ezek.  xxvii. )  furnishes  the  outline  of  St. 
John's  details.  When  he  wrote  the  Apocalypse,  Rome  in  Italy  was 
the  centre  of  the  commerce  of  the  known  world. 

There  are  records  in  the  New  Testament  which  prove  this. 

1.  Rome  was  the  'political  centre  of  Western  Asia,  Europe,  and 
Northern  Africa.  • 

"  The  decrees  of  Caesar  "  (Acts  xvii.  7).  "  Hast  thou  appealed  unto' 
Caesar?    Unto  Caesar  shalt  thou  go  "  (xxv.  12). 

"In  Damascus  the  governor  under  Aretas  the  king  kept  the  city" 
(2  Cor.  xi.  32).     Both  king  and  governor  were  appointed  at  Rome. 

"  Peter  to  the  strangers  scattered  throughout  Pontus,  Galatia, 
Cappadocia,  and  Bithynia:  Submit  yourselves  ...  to  the  king  as 
supreme"  (1  Pet.  i.  1,  ii.  13). 

"Egypt,  Libya"  (Acts  ii.  10). 

2.  Rome  was  the  commercial  centre  of  these  regions  (Acts  xxvii.  1, 
3,  4,  5,  6,  xxviii.  11, 16;  2  Tim.  i.  16-18). 

The  articles  of  merchandise  now  enumerated  (verses  12,  13)  are 
mostly  articles  of  luxury,  sumptuous  and  costly  (Rev.  xviii.  14). 
These  luxuries  form  the  following  classes  (verses  12,  13):  — 

I.  Personal  ornaments :  gold,  silver,  precious  stones,  pearls. 

II.  Clothing :  fine  linen,  purple,  silk,  scarlet. 

III.  Furniture:  thyine-wood,  ivory,  precious  wood,  brass,  iron, 
marble. 

IV.  Spices :  cinnamon,  amomum,  incense,  ointment,  frankincense. 
Y.  Food :  wine,  oil,  fine  flour,  wheat. 

VI.  Farm-stock:  cattle,  sheep. 

VII.  Travel:  horses,  chariots. 

VIII.  Personal  service :  slaves  and  souls  of  men. 
Thyine:  citron-wood. 

13.  Also  cinnamon  and  amomum,  and  incense,  and  myrrh, 
and  frankincense ;  also  wine  and  oil,  and  finest  wheat 
flour  and  grain ;  also  cattle  and  sheep ;  also  of  horses  and 
chariots  ;  also  of  captives  and  of  slaves. 

Cinnamon :  Exod.  xxx.  23,  probably  from  Ceylon. 
Amomum :  a  fragrant  shrub  used  in  ointments. 
Finest  wheat  flour :  Gen.  xxx.  14 ;  Ps.  lxxii.  16. 
Grain:  Rev.  vi.  6. 
Cattle:  domestic. 

Of  horses:  cargo  implied  (verse  12). 

Chariots  :  with  four  wheels.  Roman  senators  rode  in  these  Gallic 
chariots. 


ST.   JOHN    THE   DIVINE.  301 


Captives:  were  often  sold  as  slaves  (Neh.  v.  8). 

Slaves :  in  general.  "  Souls  of  men ; "  that  is,  "persons  of  men  " 
(Ezek.  xxvii.  13).  These  slaves  may  have  been  girls  (Joel  iii.  3; 
Judg.  v.  30;  Deut.  xxi.  10-14),  thus  constituting  the  climax  of 
effeminate  and  sinful  luxury  in  the  harlot  city. 

14.  And  so,  the  fruit-harvest  causing  the  desire  of  thy  soul 
is  passing  from  thee,  and  all  the  sumptuous  feasts  and  the 
splendid  garments  arc  perishing  from  thee,  and  no  more  at 
all  shalt  thou  find  them. 

The  doomed  Babylon  is  now  directly  addressed. 

In  this  personal  address,  verse  14  imitates  the  Old  Testament  (Isa. 
i.  5,  7,  10-15;  Jer.  xxxiv.  3;  Ezek.  xxi.  3,  4). 

In  Rev.  xviii.  21,  Babylon  is  addressed  in  the  third  person;  but  in 
the  next  verse  22,  in  the  second  person.  The  same  change  of  persons 
occurs  in  verses  13  and  14. 

And  so :  the  losses  mentioned  in  this  verse  are  the  consequences 
of  the  universal  ruin  portrayed  in  the  preceding  verses. 

These  losses  are  described  figuratively  and  summarily. 

(a)  Figuratively.  By  the  fruit-harvest,  which  is  the  second  and 
last  harvest  of  the  year.  "The  last  harvest  is  passing  from  thee. 
Thy  last  opportunity  of  enjoyment  is  leaving  thee.  Thou  wilt  have 
no  more  harvest  seasons.     Thy  life  is  coming  to  an  end." 

Causing  the  desire  of  thy  soul:  causing,  exciting,  but  not  grati- 
fying. Thy  desire  for  fruit,  awakened  by  the  sight  of  the  very  last 
fruits  of  the  year,  will  not  be  gratified. 

(b)  Summarily.  By  her  feasts  and  her  garments,  summarizing  all 
her  sensual  pleasures. 

Feasts:  the  feast  of  Belshazzar  (Dan.  v.  1-4)  did  not  exceed  in 
sumptuousness  the  feasts  of  the  Roman  emperors. 

Garments:  "  They  that  wear  soft  clothing  are  in  kings'  houses" 
(Matt.  xi.  8). 

Not  find:  by  searching  (xvi.  20).     Finding  absolutely  impossible. 

15.  The  merchants  of  these  articles,  who  arc  becoming 
rich  by  her,  shall  stand  afar  off,  for  their  fear  of  her  tor- 
ment ;  thus  weeping  and  wailing. 

The  weeping  and  wailing  of  the  merchants  is  repeated  from  verse 
11,  for  impressive  effect.  We  see  their  tears,  and  we  hear  their  wails 
a  second  time;  and  thus  our  convictions  of  their  desolation  and 
wretchedness  are  profoundly  deepened. 


302  THE    REVELATION    OF 

16.  Saying,  Alas,  alas!  the  great  city,  which  is  clothed 
in  fine  linen  and  purple  and  scarlet,  and  gilded  with  gold  and 
every  precious  stone,  and  pearls  ;  for  in  one  hour  is  so  great 
wealth  made  a  desolation. 

Alas,  alas !  the  merchants,  at  first  silent  through  their  excessive 
grief,  at  length  recover  their  voices,  and  with  the  afflicted  kings  utter 
the  same  exclamations  of  wretchedness. 

Fifth  Triplet. 
Fine  linen,  purple,  scarlet. 

Sixth  Triplet. 
Gold,  precious  stones,  pearls. 

In  one  hour:  one  single  hour.  With  God,  great  changes  are  often 
instantaneous.  "In  the  twinkling  of  an  eye,  at  the  last  trump" 
(1  Cor.  xv.  52). 

THIRD  CLASS   OF  MOURNERS:    THE  WORKING-  CLASS  ON  THE  SEA 
(Verses  17-19) . 

Three,  in  Bible  enumeration,  is  a  full  number.  The  three 
classes  of  mourners,  therefore,  include  and  represent  all 
classes.  The  mourning  of  the  subjects  of  the  harlot-queen 
is  universal. 

17.  Also  every  helmsman,  and  every  passenger,  and  sail- 
ors, even  all  who  follow  the  sea,  are  standing  afar  off. 

Helmsman:  Acts  xxvii.  11. 

Passenger :  literally,  he  who  is  sailing  for  some  place. 

Sailors :  Acts  xxvii.  27,  30. 

Follow  the  sea:  as  their  business.  Literally,  work  the  sea,  ply 
the  sea.     "  Do  business  in  great  waters  "  (Ps.  cvii.  23). 

These  indefinite  phrases  are  here  used  to  express  comprehensive 
enumeration,  by  which  to  denote  all  classes  of  seafaring  people. 

18.  And  were  crying,  because  seeing  the  smoke  of  her 
burning,  thus  saying,  What  city  like  the  great  city  ? 

What  city  like:  literally,  What  like?  the  word  "city"  being  im- 
plied, but  not  expressed.  "  City  "  is  suppressed  by  the  strong  emotion 
of  the  suffering  speakers. 

The  great  city:  the  previous  question  creates  this  exaggeration 


ST.   JOHN    THE  DIVINE.  303 

in  the  mouths  of  the  seamen  reduced  to  poverty  by  the  fall  of  Baby- 
lon, —  the  greatest  city ! 

The  greatness  of  Babylon,  in  the  vastness  of  its  commerce  and  the 
facilities  of  its  business,  aggravates  the  loss  these  seamen  are  suffer- 
ing, as  well  as  their  consequent  misery. 

19.  And  the}*  cast  dust  on  their  heads,  and  are  ciying, 
weeping  and  wailing,  saying,  Alas,  alas !  the  great  city,  by 
which  all  are  made  rich  who  have  ships  in  the  sea,  out  of  her 
costliness  ;  for  in  one  hour  is  she  made  desolate. 

The  grief  deepens  as  the  mention  of  the  ruined  classes  proceeds. 

Cast  dust:  in  token  of  grief  (Josh.  vii.  6). 

The  seafaring  people  are  more  demonstrative  in  their  grief  than 
either  the  kings  or  the  merchants. 

The  great  city:  the  greatest  city.  It  is  the  nature  of  deep  grief, 
to  dwell  upon  its  losses,  and  to  repeat  its  exclamations  expressive  of 
its  misery. 

"  O  my  son  Absalom,  my  son  Absalom!  O  Absalom,  my  son,  my 
son!"  (2  Sam.  xviii.  33.) 

EXULTATION  IX  HEAYEN  COMMANDED  BY  THE  ANGEL. 

20.  Rejoice  over  her,  thou  heaven,  even  ye  saints,  and  ye 
apostles,  and  ye  prophets  ;  for  from  her  God  avenges  her 
judgment  on  you. 

The  exultation  commanded  by  the  angel  is  in  contrast  with  the 
lamentation  in  verses  9-18.  The  clashes  of  ex u Rants  are  Hirer,— 
saints,  apo>tles,  prophets, —the  same  in  number  as  the  mourners. 
The  rejoicing  is  as  universal  as  is  the  sorrow. 

Thou  heaven  heaven  for  its  inhabitants  (Dent.  iv.  2G;  Ps.  lxix. 
34;  Isa.  xlix.  13,  "Sing,  O  heavens").  "  The  heaven  and  earth  sing 
for  Babylon"  (Jer.  li.  48). 

Seventh  Triplet. 

1.  Ye  saints:  under  the  altar  (vi.  9,  10);  martyred  saints  (xviii. 
24). 

2.  Ye  apostles:  in  the  largest  sense,  —  messengers  (Rev.  ii.  2). 
The  messengers  Christ  sends  to  preach  his  gospel. 

3..  Ye  prophets :  martyred  prophets  (xviii.  24).  The  New-Testa- 
ment prophets  both  predict  and  instruct. 

Is  avenging:  is  inflicting  judgment,  punishment  (vi.  10). 

From  her:  God  exacts  from  Babylon  the  judgment  she  inflicted 
upon  the  Christian  martyrs  (verse  0). 


304  THE  REVELATION   OF 

On  you :  the  same  form  of  expression  as  this,  the  judgment  on 
the  harlot  (xvii.  1). 

This  command  of  the  angel  is  promptly  oheyed  in  the  quadrupled 
Alleluia  (xix.  1-8). 

SYMBOLIC  CONFIRMATION  OF  GOD'S  JUDGMENTS  UPON 
BABYLON. 

21.  And  a  strong  angel  takes  up  a  stone,  like  a  great 
millstone,  and  casts  it  into  the  sea,  saying,  Thus  with  vio- 
lence shall  Babylon,  the  ver}'  great  cit}T,  be  cast  [out  of 
sight] ,  so  that  in  no  wise  shall  she  be  found  hereafter. 

The  destruction  of  Pharaoh  and  his  host  illustrates  the  imagery  in 
this  verse.  "  Pharaoh's  chariots  and  his  host  hath  the  Lord  cast  into 
the  sea;  his  chosen  captains  also  are  drowned  in  the  Red  Sea.  The 
depths  have  covered  them:  they  sank  into  the  hottom  as  a  stone" 
(Exod.  xv.  4,  5). 

"The  persecutors  of  our  fathers  in  Egypt,  thou  threwest  into  the 
deeps,  as  a  stone  into  the  mighty  waters"  (Neh.  ix.  11). 

The  sea:  in  St.  John's  vision,  the  Mediterranean,  surrounding 
the  island  of  Patmos. 

Seraiah,  the  servant  of  Jeremiah,  casts  a  stone  into  the  Euphrates 
to  symbolize  the  utter  destruction  of  its  city  Babylon  ( Jer.  li.  63,  04). 

AMPLIFICATION  BY  THE   STRONG  ANGEL  OF  GOD'S 
JUDGMENTS   UPON   BABYLON   (Verses  22,  23). 

Universal  silence  is  the  inclusive  judgment. 

1.  The  sounds  heard  both  in  peace  and  war  are  all  silent, 
(a)   In  peace  :  harpers,  singers,  pipers. 

(6)  In  war  :  trumpeters. 

2.  Human  occupations  silent.  Eveiy  artisan  of  every 
art. 

3.  Family  life  ceases  :  millstone,  lamp. 

4.  The  family,  the  source  of  human  life,  ceases:  bride- 
groom, bride. 

22.  And  the  vcice  of  harpers,  and  singers,  and  pipers, 
and  trumpeters,  shall  in  no  wise  be  heard  in  thee  aiyT  more  ; 
and  eveiy  artisan  of  every  art  shall  in   no  wise   be    found 


ST.  JOHN   THE  DIVINE.  305 

in  thee  any  more ;  and  the  sound  of  a  millstone  shall  in  no 
wise  he  heard  in  thee  any  more. 

Harpers:  rejoicing  (Job  xxi.  12;  Isa.  xxiv.  8). 

Singers:  the  harp  was  accompanied  by  the  voice  (Ps.  lxxi.  22; 
Ezek.  xxvi.  13). 

Pipers:  blowing  reed  instruments  (Matt.  xi.  17),  not  "  flute-play- 
ers "  (Westminster  Revision). 

Every  artisan:  the  Bible  list  of  artisans  is  large:  bakers  (Jer. 
xxxvii.  21),  barbers  (Ezek.  v.  1),  blacksmiths  (Isa.  xliv.  12),  carpen- 
ters (Isa.  xliv.  13),  coppersmiths  (2  Tim.  iv.  14),  engravers  (Deut. 
xxvii.  15),  fullers  (Mark  ix.  3),  glass-blowers  (Rev.  iv.  6,  xv.  2),  gold- 
smiths (1  Ghron.  xxix.  5),  masons  (2  Kings  xii.  12),  moulders  (Deut. 
xxvii.  15),  painters  (Jer.  xxii.  14),  potters  (Jer.  xviii.  2),  ropemakers 
(Acts  xxvii.  32),  sailinakers  (Isa.  xxxiii.  23),  shipbuilders  (1  Kings  ix. 
26),  shoemakers  (Isa.  v.  27),  silversmiths  (1  Chron.  xxix.  5),  spinners 
(Exod.  xxxv.  25),  tanners  (Acts  ix.  43),  weavers  (Exod.  xxxv.  35). 

What  silence  follows  the  cassation  of  these  numerous  pursuits! 

Millstone:  same  language  in  Jer.  xxv.  10.  Usually  turned  by 
women  (Matt.  xxiv.  41). 

In  Babylon  no  millstone  is  turned.  The  women  are  all  dead  and 
motionless.     Every  house  is  silent. 

23.  Also  the  light  of  a  lamp  shall  in  no  wise  shine  in  thee 
any  more  ;  and  the  voice  of  a  bridegroom  and  of  a  bride 
shall  in  no  wise  be  heard  in  thee  any  more. 

Lamp:  language  taken  from  Jer.  xxv.  10.  No  lamp  is  lighted 
anywhere;  no  breath  to  kindle  the  flame;  no  hand  to  set  the  light  on 
the  lampstand.  Every  house  is  dark:  the  darkness  of  death  reigns 
in  every  dwelling. 

Bridegroom  and  bride :  language  taken  from  Jer.  vii.  34,  xvi.  9, 
xxv.  10. 

Bridegroom,  bride:  the  source  of  human  life  fails.  No  more 
bridegrooms,  no  more  brides,  no  more  children,  no  more  families. 
Man,  as  a  race,  is  ended.  The  primal  command,  "Be  fruitful,  and 
multiply,  and  replenish  the  earth,  and  subdue  it"  (Gen.  i.  8),  is 
forever  revoked.  With  his  life,  the  presence  and  dominion  of  man 
cease.  Wild  beasts  will  now  roam  and  ravage.  Wild  birds  will 
henceforth  scream  and  revel. 

In  horrific  certainty  nothing  can  surpass  these  depopulating  speci- 
fications of  consummated  and  changeless  desolation. 

The  present  desert  site  of  Babylon  on  the  Euphrates  is  the  visible 
counterpart  of  this  symbolic  silence  and  death. 


306  THE  REVELATION   OF 

CAUSES   OF  THE   UNIVERSAL  DESTRUCTION. 

24.  For  thy  merchants  were  the  great  men  of  the  earth  ; 

for  all  nations  are  deceived  by  ttry  sorcery.     Also  in  her  the 

blood  of  prophets  and  saints  is  found,  and  of  all  the  slain 

upon  the  earth. 

Eighth  Triplet. 

These  causes  are  three.  The  threefold  enumeration,  denoting  com- 
pleteness, is  continued. 

In  the  presentation  of  the  first  and  second  causes,  the  personified 
city  of  Babylon  is  still  addressed. 

1.  First  cause.     The  wickedness  of  the  Roman  merchants. 
Thy  merchants  are  the  great  men  of  the  earth. 

(a)  The  designation,  of  the  earth,  places  the  great  men  in  the  class 
of  the  worldly  and  wicked.     See  notes  on  xvi.  1. 

(b)  The  Greek  term  translated  "great  men"  occurs  in  the  New 
Testament  only  three  times,  —  in  this  verse,  and  Mark  vi.  21,  and 
Rev.  vi.  15. 

In  Mark  vi.  21,  the  great  men  ("his  lords")  are  among  the  drink- 
ing companions  of  Herod  Antipas,  who  demanded  the  unjust  death 
of  John  the  Baptist.  "  For  their  sakes  which  sat  with  him,  the  king 
sent  an  executioner,  and  commanded  John's  head  to  be  brought" 
(verses  26,  27). 

In  Rev.  vi.  15,  "the great  men"  are  conspicuously  among  the  un- 
repenting  enemies  of  Christ. 

Since  in  these  two  places  "  the  great  men"  denote  the  worldly  and 
the  wicked,  "the  great  men"  must  also  denote  the  worldly  and  the 
wicked  in  Rev.  xviii.  24,  the  only  other  place  where  the  word  occurs 
in  the  New  Testament. 

Each  Roman  merchant  was  the  counterpart  of  the  prophet  Hosea's 
merchant:  "the  balances  of  deceit  are  in  his  hand:  he  loveth  to 
oppress"  (Hos.  xii.  7). 

God  destroyed  Pagan  Rome  for  the  same  reason  that  he  destroyed 
the  city  of  Tyre. 

"By  the  multitude  of  thy  merchandise  they  have  filled  thee  with 
violence.  Thou  hast  defiled  thy  sanctuaries  by  the  iniquity  of  thy 
traffic;  therefore  will  I  bring  forth  a  fire  from  the  midst  of  thee;  it 
shall  devour  thee,  and  I  will  bring  thee  to  ashes"  (Ezek.  xxviii. 
16,  18). 

For  its  iniquitous  traffic,  God  burned  ancient  Tyre.  For  their  own 
iniquitous  traffic  in  Pagan  Rome,  her  oppressive  merchants  behold 
the  city  they  had  doomed  burning  before  their  eyes. 

2.  Second  cause  of  the  destruction  of  Babylon.     Her  sorcery. 


ST.   JOnN   THE   DIVINE.  307 

Are  deceived  by  thy  sorcery:  what  is  sorcery? 

(1)  According  to  the  immediate  context,  sorcery  is  a  deceit,  a  de- 
ception, a  pretence.     Sorcery  claims  to  be  something  which  it  is  not. 

(2)  In  itself  sorcery  is,  — 

(a)  Divination;  assumed  superhuman  foresight  (Acts  xiii.  G). 

(b)  The  pretended  exercise  of  superhuman  power. 

The  people  of  Samaria  called  Simon  the  sorcerer  "  the  power  of 
God"  (Acts  viii.  10). 

Thus  sorcery  is  both  divination  and  magic.  In  each  of  these 
forms :  — 

3.  Sorcery  becomes  idolatry,  by  attributing  to  created  persons  and 
things  foresight  and  power  possessed  exclusively  by  God. 

Sorcery  may  include  the  pretended  miracles  of  Papal  Rome. 

Idolatry  in  the  heart  excites  the  displeasure  of  God  not  less  than 
material  idolatry  (Ezek.  xiv.  7,  8). 

Pagan  Rome  was  largely  infidel.  Infidelity  always  degenerates 
into  superstition.  Superstition  is  the  inventress  and  administratrix 
of  sorcery  in  all  its  modifications. 

3.  Third  cause  of  the  destruction  of  the  harlot  city.  The  murder 
of  prophets,  saints,  and  martyrs. 

Eusebius,  the  Church  historian,  shows  the  fulfilment  of  these  pre- 
dictions respecting  the  bloodshed  of  Christian  prophets,  and  saints, 
and  martyrs,  by  the  emperors  of  Pagan  Rome  (Ecclesiastical  His- 
tory, book  viii.,  and  Book  of  Martyrs,  pp.  317-375). 

The  history  of  St.  Bartholomew's  Day  shows  us  not  only  the 
murders  of  Protestants,  Papal  Rome  then  committed,  but  also  the 
approval  by  the  Pope  and  his  cardinals  of  the  savage  outrage,  and 
their  frantic  exultation  over  it. 

THE  APOCALYPSE   HISTORICAL. 

We  can  now,  perhaps,  answer  this  question:  How  far  is  the  Book 
of  Revelation  historical?  When  the  fulfilment  of  an  Apocalyptic 
prophecy  can  be  verified  by  history,  secular  or  church,  then  the  event 
becomes  historical. 

By  the  application  of  this  safe  test,  the  prophetic  fall  in  the 
Apocalypse,  both  of  the  Pagan  city  of  Rome,  and  of  its  Pagan  empire, 
are  established  as  historical  verities. 

Pagan  Rome,  on  the  east  bank  of  the  Tiber,  has  for  centuries  been 
an  absolute  desolation.  Before  the  close  of  the  fifth  century,  the 
empire  of  Pagan  Rome  was  annihilated  by  the  invasions  of  savage 
hordes  from  the  East  and  North. 

The  fall  of  Pagan  Rome  is  prophetic  of  the  fall  of  Papal  Rome. 

The  majestic  symbols  of   defeat  and  victory,  of  destruction  and 


308  THE  REVELATION   OF 

revival,  St.  John  here  places  before  our  eyes,  are  too  vast  for  human 
foresight  even  feebly  to  trace  and  measure.  As  prophecies,  these 
symbols  predict  two  certain  events  in  the  coming  future:  (a)  The 
overthrow  and  disappearance  of  every  institution,  social,  civil,  and 
religious,  which  is  anti- Christian ;  and  (b)  the  incessant  growth  and 
universal  dominion  of  Christ's  subverting  kingdom  of  righteousness, 
holiness,  and  peace.  As  God's  reconstructing  hand  is  present  in  all 
existing  changes,  so  will  it  be  present  in  all  future  revolutions. 

"I  will  overturn,  overturn,  overturn  [completely  overturn]  it 
[every  false  thing] :  and  it  shall  be  no  more,  until  he  come  whose 
right  it  is;  and  I  will  give  it"  to  Christ  (Ezek.  xxi.  27). 


ST.   JOHN   THE   DIVINE.  309 


CHAPTER  XIX. 

THANKSGIVINGS  IN  HEAVEN  FOE  THE  FALL  OF  BABY- 
LON, FOR  THE  MARRIAGE  OF  THE  LAMB,  AND  FOR 
HIS  VICTORIES. 

Chapters  xix.-xxii.  resemble  Ezek.  xxxvi.-xxxix. 

THE  ALLELUIAS   (Verses  1-6). 

These  are  four  (verses  1,  3,  4,  6).  Each  alleluia  con- 
tains a  triplet , —  salvation,  glory,  power  (verse  1).  The 
worshippers  also  form  a  triplet.  (a)  "Much  people" 
(verse  1)  ;  (b)  The  elders  and  the  living  creatures  (verse 
4);  and  (c)  "All  God's  servants,  small  and  great" 
(verse  5). 

As  three  is  a  complete  number,  the  fourth  alleluia  has 
entered  upon  a  second  triplet,  one  number  only  of  which 
is  littered,  to  indicate  that  the  second  triplet  will  never  be 
completed. 

Alleluias  will  be  perpetual,  even  eternal.  Throughout 
eternit}',  God  will  be  praised  for  the  downfall  and  annihila- 
tion of  the  apostate  Chinch,  for  the  union  of  Christ  and  his 
true  Church,  and  for  his  triumph  over  sin,  death,  and  Satan. 

First  A llehiia. 
1.  After  these  visions,  I   hear  a  sound  of  words,  as  the 
great  voice  of  much  people,  saving  in  heaven,  Alleluia  ;  All 
salvation,  and  all  glory,  and  all  power  are  our  God's  : 

Hear:  hearing  now  takes  the  place  of  seeing  (xviii.  1). 
Much  people :  the  true  Church  of  Christ. 


310  THE  REVELATION   OF 

Ninth  Triplet. 
Much  people;  elders  and  living  creatures;  all  God's  servants. 
Alleluia:  in  the  New  Testament,  only  in  this  chapter.     Its  mean- 
ing in  the  Hebrew  is,  Praise  ye  Jehovah.     "Praise  ye  the  Lord"  (Ps. 
civ.  35). 

Tenth  Triplet. 

All  salvation,  all  glory,  all  power.  "To  the  Lord  are  all  things; 
to  whom  be  all  glory"  (Rom.  xi.  36). 

He  alone  has  the  power  to  give  his  people  salvation.  To  him  alone 
belongs  the  glory. 

2.  For  true  and  righteous  are  his  judgments ;  for  he  is 
judging  the  great  harlot,  who  was  corrupting  the  earth  with 
her  fornication,  and  is  avenging  the  blood  of  his  servants  at 
her  hand. 

True  :  see  xv.  3. 

Corrupting:  "I  am  against  thee,  Babylon,  O  destroying  moun- 
tain, which  destroyed  [art  corrupting]  all  the  earth"  (Jer.  li.  25), 
ever  corrupting  both  the  religion  and  morals  of  the  world. 

The  earth:  that  is,  mankind  (Gen.  vi.  11;  Rev.  vi.  8). 

Avenging:  exacting  in  vengeance  (2  Kings  ix.  7). 

At  her  hand :  by  demanding  payment  from  her  hand. 

Second  Alleluia. 

3.  And  a  second  time  they  sa3T,  Alleluia.  And  her  smoke 
rises  up  for  ever  and  ever. 

Second  time:  for  two  reasons:  (a)  For  emphasis;  (b)  To  denote 
extension  of  time. 

The  second  alleluia  is  prolonged  in  its  performance.  This  pro- 
longation is  indicated  by  the  Greek  accusative  of  the  time. 

Rises  up:  the  perpetual  ascent  of  the  smoke  of  the  harlot-city's 
burning  causes  the  extension  (see  xiv.  11;  Isa.  xxxiv.  10). 

The  smoke  of  the  burning  city  arises  forever  as  an  eternal  memorial 
of  the  justice  of  God  in  destroying  the  apostate  Church.  The  alle- 
luia arises  forever  as  an  eternal  memorial  of  the  mercy  of  God  in 
delivering  his  true  Church  and  the  world  from  the  hurtful  example 
and  persecuting  ravages  of  the  spiritual  adulteress. 

The  Response  of  the  Eiders  and  the  Living  Creatures.  —  Third 
Alleluia. 

4.  And  the  twentj'-four  elders  and  the  four  living  beings 


ST.   JOHN   THE   DIVINE.  311 

fall  down   and  worship  God,  who  sitteth  upon  the  throne, 
saying,  Amen  ;  Alleluia. 

Elders,  etc.:  iv.  4-6.  The  judges  and  the  executioners  also  ex- 
claim, Alleluia. 

Throne:  of  judgment  (iv.  2). 

Amen:  so  be  it.     Emphatic  repetition  of  alleluia. 

Alleluia  is  thus  repeated  the  third  time. 

The  praises  now  given  God  for  his  judgments  and  mercies  are 
in  themselves  complete,  because  proclaimed  three  times,  —  a  full 
number. 

The  Voice  from  the  Throne. 

5.  And  a  voice  comes  out  of  the  throne,  saying,  Praise 
our  God,  all  ye  his  servants,  all  ye  that  fear  him,  all  ye  small 
and  great. 

A  fourth  alleluia  (praise  our  God)  commanded. 

Eleventh  Triplet. 
(a)  Servants;  (b)  That  fear  God;  (c)  Small  and  great. 

(a)  His  servants:  faithful  members  of  Christ's  Church  (Kev. 
vii.  3). 

(b)  That  fear  God:  they  that  in  every  nation  fear  him  (Acts  x. 
35).  St.  Paul  distinguishes  between  the  "  men  of  Israel  "  and 
"ye  that  fear  God"  (Acts  xiii.  16;  Eom.  ii.  14).  The  saved  of  the 
heathen. 

(c)  Small  and  great:  young  and  old,  children  and  adults  (Matt. 
xxi.  15,  16). 

Answer  of  the  Three  Classes  to  the  Voice  from  the  Throne.  —  Fourth 

Alleluia. 

6.  Also  I  hear  an  answer,  as  the  voice  of  a  great  multi- 
tude, and  as  the  voice  of  man}'  waters,  and  as  the  voice  of 
mighty  thunders,  saying,  Alleluia;  for  the  Lord  our  God, 
the  Omnipotent,  reigneth. 

Twelfth  Triplet. 

(a)  Great  multitude;  {b)  Many  waters;  (c)  Mighty  thunders. 

1.  Voice  of  a  great  multitude:  as  the  united  voices  of  a  vast 
crowd. 

The  imagery  may  be  derived  from  the  vocal  worship  of  the  great 
multitudes  assembled  at  Jerusalem  on  the  three  annual  festivals, 
when  the  attendance  was  national  and  enormous. 


312  THE  REVELATION   OF 

"The  singers  went  before,  the  players  on  instruments  followed 
after:  among  them  were  the  damsels  playing  with  timbrels"  (Ps. 
lxviii.  25). 

"  All  Israel  sounded,  by  lifting  up  the  voice  with  joy;  with  shouting, 
and  with  the  sound  of  the  cornet,  and  with  trumpets,  and  with  cym- 
bals, making  a  noise  with  psalteries  and  harps"  (1  Chron.  xv.  16,  28). 

"All  the  people  said  Amen,  and  praised  the  Lord"  (1  Chron. 
xvi.  30). 

2.  Many  "waters:  as  the  unceasing  roar  of  the  swelling  waves  of 
the  tossing  sea  (see  i.  15). 

3.  Mighty  thunders:  as  the  echoing  peals  of  the  deafening 
lightning-strokes. 

The  simultaneous  alleluia  of  the  innumerable  assembly  of  im- 
mortal voices  of  small  and  great,  of  children  and  adults,  not  only 
more  than  equals,  but  immeasurably  surpasses,  the  commingled 
harmony  of  the  shouting  masses,  of  the  resounding  ocean,  and  of 
the  all-pervading  thunders.  No  earthly  sounds  can  adequately  repre- 
sent the  majesty  and  sublimity  of  the  response  the  hosts  of  heaven 
return  to  the  voice  from  the  throne  commanding  the  response. 

The  alleluia  anthem,  St.  John's  ear  alone  hears,  is  A  super- 
mundane Magnificat. 

Reigneth:  the  Greek  verb  is  the  aorist,  which  the  English  Ver- 
sion correctly  here  translates  as  a  present  tense.  God  has  defeated 
Babylon,  and  all  his  enemies,  and  is  reigning  omnipotent  on  his 
throne  of  judgment,  and  in  his  Christian  kingdom. 

The  vision  of  the  quadrupled  alleluia  anthem  of  the  Church  uni- 
versal ends  with  verse  6. 

The  Design  of  the  Alleluias. 
Would  we  perceive  the  (design  of  the  four  alleluias,  we  must  recall 
to  our  notice  the  symbolical  character  of  the  Apocalypse.     In  the 
alleluias,  as  in  every  portion  of  the  book,  there  are  these  funda- 
mental portions :  — 

1.  The  actuality  from  which  the  symbolism  is  derived.  In  the 
alleluias,  the  choirs  of  King  David  constitute  the  actuality  (1  Chron. 
xiii.  8). 

2.  The  alleluias  themselves  constitute  the  symbolism.  They  sym- 
bolize some  object  outside  of  themselves. 

3.  The  alleluias  symbolize  the  universal  joy  created  by  the  tri- 
umphs of  Christ,  and  the  defeat  of  his  foes.  Music  is  itself  the 
symbol  of  gladness  (Luke  xv.  25,  32). 

When  "all  the  ends  of  the  earth  shall  see  the  salvation  of  God, 
they  shall  break  forth  into  joy  [such  as  is  here  symbolized] :  with  the 
voice  together  shall  they  sing"  (Isa.  lii.  8-10). 


ST.   JOHN   THE   DIVINE.  313 

To  this  symbolized  joy,  every  human  soul,  renewed  in  the  image 
of  Christ,  is  at  the  present  time  contributing  a  note  by  his  own 
unceasing  heart-song. 

St.  Paul  recognizes  this  undying  music  of  the  renewed  soul,  "  mak- 
ing melody  in  your  heart  to  the  Lord  "  (Eph.  v.  19). 

The  strings  of  this  inner  harp,  God  creates  in  sanctified  hearts, 
nothing  outward  can  break  and  silence.  The  heavenly  strings  are 
always  vibrating,  and  always  diffusing  gladness;  in  darkness  as  well 
as  in  sunlight;  in  affliction  and  sorrow  as  well  as  in  external  pros- 
perity and  comfort. 

These  incessant  heart -songs,  though  heard  by  no  human  ear 
save  the  consciousness  of  each  happy  possessor,  form  over  the  sur- 
face of  the  earth,  wherever  the  gospel  and  the  Spirit  of  Christ  inspire 
the  cheering  and  abiding  music,  a  united  anthem,  which  is  ever  loud 
and  welcome  in  "tlie  ears  of  the  Lord  of  Sabaoth,"  and  are  in  part 
the  fulfilment  and  the  realization  of  the  prophetic  alleluias  St.  John 
heard  in  heaven. 

The  preservation  and  perpetuation  of  Christian  heart-songs  in  this 
sinful  world  is  the  ground  of  hope,  both  for  the  salvation  of  individ- 
uals, and  for  the  extension  and  prevalence  of  the  joyous  and  glad- 
dening gospel  of  Christ  unto  even  the  ends  of  the  habitable  earth. 

THE  MARRIAGE  OF  THE  LAMB    (Verses  7-9). 

7.  Let  us  rejoice  and  be  exceeding  glad,  and  give  him 
glory  ;  for  the  marriage  festival  of  the  Lamb  is  come,  and  his 
wife  is  making  herself  ready. 

Thirteenth  Triplet. 

Kejoice,  be  glad,  give  glory. 

The  marriage  of  the  king  follows,  as  a  usual  sequence,  after  his 
firm  establishment  in  his  throne  (1  Kings  ii.  46,  iii.  1;  2  Chron.  xxi. 
5,  6). 

Naturally,  the  expression  of  joy  succeeds  the  occasion  of  the  joy. 

"  When  they  saw  the  star,  they  rejoiced  "  (Matt.  ii.  10). 

"The  friend  of  the  bridegroom  rejoiceth,  because  of  the  bride- 
groom's voice"  (John  iii.  29). 

But  here  (Rev.  xix.  7)  the  joy  precedes  the  occasion  of  the  joy. 

It  is  the  joy  of  certain  faith.  Faith  believes  the  event  foretold  will 
occur,  because  predicted  by  God,  and  therefore  rejoices  in  anticipation 
and  by  faith. 

The  same  reversed  order  appears  in  xviii.  20,  xix.  1,  3,  6,  and  for 
the  same  reason. 

Thus  previous  usage  explains  why  in  this  verse  7  there  is  the 
expression  of  joy  before  the  cause  of  the  joy  is  mentioned. 


314  THE  REVELATION   OF 

Let  us  rejoice,  etc.:  these  exulting  words  (verses  7,  8,  9)  are  not 
from  the  throne  (verse  5).  The  angelic  speaker  reveals  himself  (verse 
10). 

Exceeding  glad :  exult. 

Give  glory :  that  is,  praise  him. 

Marriage-festival:  "marriage-supper"  (verse  9;  see  Matt.  xxv. 
1-10). 

His  wife:  his  Church.  "Thy  Maker  is  thy  husband"  (Isa. 
liv.  5). 

"  The  husband  is  the  head  of  the  wife,  even  as  Christ  is  the  head 
of  the  Church"  (Eph.  v.  23). 

Christ  and  his  Church  are  now,  in  spiritual  union  and  oneness, 
husband  and  wife.  Their  future  reign  over  the  world  is,  in  Rev.  xix. 
7-9,  represented  as  the  occasion  of  such  joy  as  marks  a  marriage 
festival. 

Is  making  herself  ready:  is  preparing  for  the  festival.  The 
preparation  is  described  in  the  next  verse  (verse  8)  "  array  in  fine 
linen,  the  righteousness  [acts]  of  saints."  The  preparation  is,  there- 
fore, a  righteous  life,  inspired  and  perfected  by  internal  righteousness 
(Matt.  v.  6) ;  is  holiness  of  heart  and  life. 

This  is  Christ's  present  and  incessant  command  to  every  Christian, 
"Son,  go  work  to-day  in  my  vineyard"  (Matt.  xxi.  28).  Only  the 
actual  and  habitual  doer  of  this  work,  which  he  requires  of  each  one 
of  us  who  bears  his  name,  "is  making  himself  ready"  for  Christ's 
final  welcome.     "Come  unto  the  marriage"  (Matt.  xxii.  4). 

Work,  not  mere  spirituality,  is  the  preparation. 


8.  And  it  is  given  her  to  be  clothed  in  fine  linen,  white 
and  clean,  for  the  fine  linen  is  the  righteousness  of  the 
saints. 

Is  given:  God  permits  the  Church  to  be  clothed  with  Christian 
graces.  lie  permits  her  to  be  saved.  He  saves  her  by  his  mercy 
(Tit.  iii.  5). 

We  cannot  save  ourselves.  "Without  me  ye  can  do  nothing" 
(John  xv.  5). 

Fine  linen:  a  simple  dress,  although  ornamented,  "adorned" 
(xxi.  2).  In  strong  contrast  with  the  gaudy  attire  of  the  harlot 
(xvii.  4). 

Righteousness:  righteous  acts  (xv.  4;  Rom.  v.  18).  The  acts  of 
the  saints  are  made  righteous  by  the  blood  of  the  Lamb  (Rev.  vii.  14). 

Is:  represents.     This  is  the  meaning  of  "is"  (Matt.  xxvi.  20). 

The  saints',  compose  the  Church,  the  Lamb's  wife. 


ST.   JOHN    THE   D  TV  INK.  315 


9.  And  he  saith  to  me,  Write,  Blessed  are  they  who  are 
called  to  the  marriage-supper  of  the  Lamb.  Also  he  saith 
to  me,  These  sayings  are  the  true  sayings  of  God. 

He  saith :  an  angel  (verse  10).     The  interpreting  angel  of  i.  1. 

Write :  on  account  of  the  supreme  importance  of  the  declaration 
I  now  utter  (i.  11,  xiv.  13)." 

Blessed  :  see  i.  3.     No  blessing  greater  than  this  call. 

Called:  not  only  invited  (Matt.  xxv.  3),  but  accepted  as  guests 
(verse  10). 

These  sayings :  the  sayings  included  in  xvii.  1-xix.  9. 

True:  the  sayings  God  himself  utters,  and  therefore  unalterable 
and  most  credible. 

ANGEL-WORSHIP  FORBIDDEN-. 

10.  And  I  fall  before  his  feet  to  worship  him.  And  he 
saith  to  me,  See  thou  do  it  not.  I  am  thy  fellow-servant 
and  of  thy  brethren,  who  have  the  testimony  respecting 
Jesus.  Worship  God  alone  :  for  the  testimony  [the  testifier] 
respecting  Jesus  is  the  Spirit  inspiring  prophecy. 

I  fall  before  his  feet:  St.  John  seems  not  to  distinguish  between 
the  voice  from  the  throne  (verse  5),  and  the  voice  of  the  angel  (verses 
7  and  8).  Perhaps  the  angel,  when  he  began  to  speak,  was  in- 
visible. 

Worship  him:  as  divine.  Worship,  in  the  highest  sense.  This 
verb  always  has  this  sense  in  the  Apocalypse. 

See  thou  do  it  not :  do  not  give  divine  honor  to  an  angel;  he  is 
only  a  created  being. 

St.  Paul  pronounces  the  worship  of  angels  a  delusion  (Col.  ii.  18). 
It  is  not  merely  a  delusion.  It  is  idolatry,  because  it  is  worship  given 
a  creature. 

Thy  fellow-servant :  my  service  is  the  same  as  thy  service.  I  am 
thy  official  equal. 

Respecting  Jesus:  see  1  John  v.  9. 

Alone:  tbe  contrast  between  the  worship  given  to  an  angel  and 
the  worship  given  to  God  creates  this  emphatic  sense. 

For:  introduces  the  reason  for  the  official  equality  of  the  angel 
with  St.  John  and  his  Christian  brethren.  This  is  tbe  reason.  They 
are  all  inspired  by  the  same  Spirit  of  prophecy.  They  are  all  made 
to  drink  of  one  Spirit  ( 1  Cor.  xii.  13).  They  are  all  moved  by  the  Holy 
Ghost  (2  Pet.  i.  21). 

But  the  Holy  Spirit  in  them  is  the  Spirit  of  Christ  (1  Pet.  i.  11). 


316  THE  REVELATION   OF 

His  Spirit  is,  therefore,  the  Spirit  of  prophecy  who  inspires  them. 
This  common  inspiration  creates  official  equality.  Thus  inspiring 
them,  the  Spirit  of  the  prophecy  is  himself  the  testimony  (the  author 
of  the  testimony),  the  testifier,  respecting  Jesus.  He  testifies  respect- 
ing Jesus,  as  well  as  the  angel,  St.  John,  and  his  brethren. 

There  are  thus  two  sufficient  reasons  against  St.  John's  worship- 
ping the  angel. 

1.  His  official  equality  with  St.  John. 

2.  The  Spirit  of  prophecy,  and  not  the  angel,  is  the  author  of  the 
testimony  respecting  Jesus. 

This  is  the  teaching  of  the  angel  himself. 

1.  I  am  thy  fellow-servant.  I  am  nothing  more  than  a  servant  in 
giving  my  testimony  respecting  Jesus,  and  not  its  author.     For,  — 

2.  The  testimony,  the  author  of  the  testimony,  the  testifier,  is  the 
Spirit  of  prophecy.  So  fully  and  exclusively  is  he  its  author,  that  he 
himself  is  the  Spirit  inspiring  prophecy.  "  All  Scripture  [testimony, 
prophetic  or  otherwise]  is  given  by  inspiration  of  God"  (2  Tim. 
iii.  16). 

THE   TRIUMPHS   OF  THE  LAMB  (Chapters  xix.  11,  xx.  1-6). 

The  Consummation  of  all  the  Preceding  Symbols. 
11.  And  I  saw  the  heaven  opened.     And  behold  a  white 
horse,  and  his  rider  called  Faithful  and  True,  and  in  justice 
doth  he  judge  and  make  war. 

Heaven  opened:  the  opening  of  heaven  is  the  initiation  of  great 
events  (iv.  1,  xi.  19,  xv.  5). 

White  horse :  this  expression  in  the  Apocalypse,  only  here  and 
vi.  2. 

White  is  the  emhlem  of  victory  (see  vi.  2,  note). 

Horse:  kings  rode  on  horses  (Esth.  vi.  8). 

His  rider:  this  rider  is  a  symbol  of  Christ,  the  Word  of  God 
(xix.  13). 

The  rider  (vi.  2)  is  a  symbol  of  the  same  person.  The  other  horses 
and  riders  of  vi.  4-8,  having  served  their  symbolic  purposes,  have 
disappeared. 

The  symbol  of  Christ  returns  (xix.  11)  to  show  the  result  of  these 
accomplished  purposes. 

Faithful  and  True:  see  iii.  14.  The  attributes  by  which  he 
triumphs.  The  possession  of  the  same  attributes  will  cause  his  fol- 
lowers to  triumph. 

In  justice:  the  Greek  word  is  in  Revelation  only  here  and  xxii. 
11,  where,  because  contrasted  with  "  unjust,"  must  signify  justice. 


ST.  JOHN   THE  DIVINE.  317 


This  sense  (Acts  xvii.  81;  Kora.  ix.  2S;  Heb.  xi.  33),  "The  Word  of 
God,"  here  fulfils  Isaiah's  prophetic  description  of  Christ  (Isa.  xi. 
3-5). 

Doth  he  judge  and  make  war:  the  present  tense  of  the  verbs 
"judge"  and  "  war"  teaches  us  that  Christ  is  a  present  judge  and  a 
present  warrior;  that  he  is  now  at  the  present  hour  judging  both  his 
Church  and  the  world,  and  also  continually  fighting  for  his  Church 
and  making  it  victorious,  and  continually  fightiug  against  its  enemies 
and  causing  their  defeat. 

12.  Also  his  e}-es  are  a  flame  of  fire  ;  and  on  his  head  are 
man}'  diadems  ;  having  a  name  written  which  no  one  knows 
save  he  himself. 

The  first  clause  of  this  verse  is,  as  a  description,  parenthetic. 

His  eyes:  see  i.  14.  The  eyes  of  fire  symbolize  the  punishment 
the  Supreme  Victor  will  now  inflict. 

Diadems  :  in  the  Apocalypse  only  here  and  xii.  3,  and  xiii.  1. 

The  difference  between  crown  and  diadem  is  noticed  (xii.  3,  note)  . 
The  single  crown  (vi.  2)  has  become,  in  his  successive  victories,  many 
diadems. 

Having:  is  a  modal  participle,  belongs  to  "judges  and  makes 
war"  (verse  11),  and  thus  is  ready  to  describe  the  manner  of  the  judg- 
ing and  of  the  warring. 

Name  written:  unknown  to  all,  save  to  Christ  himself. 

In  the  Greek  and  Latin,  the  word  "name,"  since  derived  from 
verbs  which  signify  "  to  know,"  is  the  means  by  which  something  is 
made  known. 

Were  the  name  here  an  explanation,  it  would  describe  the  manner 
of  Christ's  judging  and  warring.  But  since  the  name  is  unknown 
save  to  Christ,  it  is  not  an  explanation,  and  consequently  Christ  does 
not  here  disclose  his  manner  of  judging  and  warring.  This  manner 
he  reserves  for  the  exercise  of  his  own  unrevealed  wisdom. 

The  rider  wearing  many  diadems  his  already  three  names,  "  Faith- 
ful and  True  "  (verse  11),  "  The  Word  of  God  "  (verse  13),  and  "  King 
of  kings  and  Lord  of  lords"  (verse  16). 

These  names  constitute 

The  Fourteenth  Triplet 

in  this  part  of  the  Apocalypse. 

The  three  names  are  personal  names,  because  describing  his  per- 
sonal character.  As  personal  appellations,  the  threefold  symbolism 
indicates  that  these  three  complete  the  present  description  of  his 
personal  character. 


318  THE  REVELATION   OF 

What  can  a  fourth  name,  known  in  its  meaning  only  to  the  victor 
rider,  denote? 

From  the  fact  that  the  name  is  known  only  to  the  bearer,  it  must 
denote  secrecy. 

"  The  angel  of  the  Lord  said  unto  Manoah,  Why  askest  thou  after 
my  name,  seeing  it  is  secret?"  (Judg.  xiii.  18.) 

A  name  of  God  is  the  disclosure  he  makes  in  it  of  his  nature  and 
character  (Exod.  iii.  13,  14). 

In  Rev.  xix.  11,  13,  16,  Christ  in  three  names  reveals  himself  as 
(a)  "faithful  and  true"  to  fulfil  all  his  promises  to  his  true  Church, 
and  all  his  judgments  upon  his  apostate  Church;  as  (b)  able  to  do  all 
this,  because  as  "  the  Word  of  God"  he  is  in  his  nature  divine,  and 
therefore  sure  to  prove  himself  in  this  world  (c)  "King  of  kings  and 
Lord  of  lords." 

More  knowledge  of  himself  than  the  truths  contained  in  these 
three  names,  he  does  not  here  reveal.  He  holds  exclusively  in  his 
own  infinite  knowledge  both  the  time  when  he  will  actually  become 
Supreme  Ruler  on  earth,  and  also  the  methods  of  his  justice  (verse  11) 
by  which  he  will  achieve  his  triumphs  and  impose  his  punishments. 

Since  a  divine  name  is  God's  special  disclosure  of  himself,  and 
since  Christ  does  not  disclose  either  the  time  or  the  methods  of  his 
actual  supremacy,  his  reserved  knowledge,  in  contrast  with  the  dis- 
closures in  the  three  names  of  the  context,  becomes  in  effect  a  secret 
name  (Acts  i.  7). 

Importance  of  these  Four  Names. 

These  four  names  in  Rev.  xix.  constitute  the  instructive  and  definite 
explanation  the  Apocalypse  itself  (jives  of  its  own  character  and  de- 
sign. 

Throughout  the  entire  book,  Christ  is  the  same  kind  of  Revelator 
he  is  in  the  four  names.  Everywhere  is  he  "Faithful  and  True." 
Everywhere  is  he  the  eternal  and  almighty  "Word  of  God."  Every- 
where is  he  supreme  "King"  and  universal  "Lord."  But  nowhere 
are  the  times  of  the  events  predicted  fixed  and  definite.  Nowhere  does 
he  exhibit  the  exact  instruments  he  employs  to  revolutionize  the  world, 
and  to  extend  and  establish  his  Church  till  the  full  knowledge  of 
himself  shall  cover  the  whole  earth  as  the  waters  now  cover  the 
seas. 

The  explanation  the  Apocalypse,  by  means  of  the  four  names,  gives 
of  itself,  is  the  true  and  authoritative  explanation.  It  is  useless  to 
seek  any  other. 

13.  And  clothed  with  a  mantle  d}*ed  with  blood  :  and  his 
name  is  called  The  Word  of  God. 


ST.   JOfTN   THE   DIVINE.  319 

Mantle:  the  upper  garment. 

Dyed  with  blood :  the  blood  of  his  conquered  enemies.  In  depth 
their  blood  must  have  reached  his  horse's  bridle  (xiv.  20)  to  have 
dyed  his  mantle. 

The  Word  of  God:  John  i.  1;  1  John  i.  1.  The  Eternal  and  Al- 
mighty Word  of  God  incarnate. 

14.  And  on  white  horses,  the  armies,  which  are  in  heaven, 
clothed  in  fine  linen,  white,  clean,  follow  him. 

Armies:  are  angels.  When  inflicting  judgments,  as  Christ  is  here, 
he  is  attended  by  angels  (Matt.  xiii.  41,  xxv.  31,  xxvi.  53;  2  Thess.  i. 
7).  The  saints  are  not  judges  till  Rev.  xx.  4,  and  are  never  execu- 
tioners. 

White :  with  impartial  justice  will  the  angels  act  as  executioners. 

Follow:  Christ  leads.  The  armies  of  angels  follow.  "  My  Father 
gives  me  more  than  twelve  legions  of  angels"  (Matt.  xxvi.  53). 

"  O  Everlasting  God,  mercifully  grant,  that  by  thy  appointment 
thy  holy  angels  may  succor  and  defend  us  on  earth;  through  Jesus 
Christ  our  Lord  "  [St.  Michael  and  All  Angels). 

15.  And  out  of  his  mouth  goeth  a  sharp  two-edged  sword, 
that  with  it  he  may  smite  the  nations  ;  and  he  himself  shall 
rule  them  with  an  iron  sceptre :  and  so  he  himself  treadeth 
the  winepress  of  the  wine  of  the  fierceness  of  the  wrath  of 
God  Almight}'. 

Out  of  his  mouth:  the  sharp  sword  is  therefore  "the  sword  of 
the  Spirit,  which  is  the  word  of  God"  (Eph.  vi.  17). 

Sword:  a  broad-sword.  In  vi.  2,  Christ  in  symbol  begins  the  bat- 
tle with  arrows.  In  Rev.  xix.  15,  Christ  in  symbol  finishes  the  battle 
with  the  heaviest  and  sharpest  sword  ever  wielded  by  a  horseman. 

Smite:  slay,  destroy. 

Nations :  classes  of  unbelievers. 

Iron:  irresistible,  not  oppressive. 

Wine-press:  in  Revelation,  only  xiv.  19,  20,  and  xix.  15.  Image- 
ry from  Isa.  lxiii.  3. 

Wine:  grape  juice,  like  blood  in  its  color.  Words  are  here  multi- 
plied to  show  the  severity  and  completeness  of  Christ's  punishments. 

1G.  And  he  hath  on  the  mantle  and  upon  his  thigh  the 
name  written,  Kixu  of  kings,  and  Loud  of  lords. 

The  thigh:  the  place  of  the  girdle,  in  which  is  the  sword  (Ps.  xiv.  3; 
1  Sam.  xxv.  13). 


320  THE  REVELATION   OF 

The  name  may  be  on  the  sword.  The  victories  achieved  by  his 
sword  are  virtually  marked  on  it  by  his  triumphant  name,  "King  of 
kings,  and  Lord  of  lords." 

King  of  kings :  King  over  kings. 

Lord  of  lords:  Lord  over  lords.  Thus  is  Christ  Universal 
Sovereign  (Matt,  xxviii.  18;  see  Rev.  xv.  4). 

SYMBOLIC  PREDICTION   OF    CHRIST'S  VICTORY    OVER    THE    BEAST 
AND  THE  FALSE   PROPHET   (Verses  17,  18). 

See  Ezek.  xxxix.  17,  22. 

17.  And  I  saw  an  angel  standing  in  the  sun,  and  he  cries 
with  a  loud  voice,  saying  to  all  the  eagles  that  fry  in  the  face 
of  the  sun,  Hither,  gather  yourselves  unto  the  great  supper 
of  God. 

The  call  to  the  birds  of  prey,  repeated  from  1  Sam.  xvii.  46;  Isa. 
xviii.  6;  Jer.  vii.  33,  xii.  9;  Matt.  xxiv.  28. 

Eagles:  "wheresoever  the  carcass  is,  there  will  the  eagles  be  gath- 
dred  together"  (Matt.  xxiv.  28). 

In  the  face  of  the  sun:  the  Greek  word  is  in  Revelation  only 
viii.  13  (see  notes),  xiv.  6,  xix.  17. 

Feast  of  God :  feast  prepared  by  God,  the  carcasses  of  the  slain  at 
Armageddon  (xvi.  16). 

The  number  of  eagles  hasting  on  swiftest  wing  to  the  immeasur- 
able battle-field  is  far  beyond  all  human  count.  The  summoning 
angel  utters  his  call  from  the  face  of  the  sun.  Each  shooting  ray  of 
the  bright  luminary  shining  in  all  directions  is  a  messenger  bearing 
the  loud  command  to  the  ear  of  every  listening  and  waiting  eagle. 
When  we  can  count  the  sun's  rays,  then  can  we  number  the  flocks  of 
eagles  started  from  their  perches,  scenting  from  afar  the  piled  corpse- 
ground,  and  speeding  with  most  rapid  flight  to  the  coveted  carnival. 

18.  That  ye  may  eat  the  flesh  of  kings,  and  the  flesh  of 
captains,  and  the  flesh  of  strong  men,  and  the  flesh  of  horses 
and  their  riders,  and  the  flesh  of  all  [the  slain]  both  freemen 
and  slaves,  both  small  and  great. 

Fifteenth  Triplet. 

Kings,  captains,  strong  men. 

A  most  frightful  representation  of  utter  defeat  and  universal  slaugh- 
ter. Riders  and  horses  and  footmen  "in  on  red  burial  blent."  — 
Byron,  Battle  of  Waterloo. 


ST.  JOHN   THE  DIVINE.  321 

Flesh :  repeated  fire  times  to  magnify  the  numbers  of  the  slain 
prepared  for  the  hungry  and  thronging  eagles. 

Kings:  the  armies  are  so  large  that  many  kings  are  needed  to  lead 
the  different  national  forces. 

Captains:  captains  of  thousands,  chiliarchs,  the  officers  of  the 
armies.  Great  armies  have  great  divisions.  No  division  here  smaller 
than  a  thousand  men. 

Strong  men :  the  soldiers,  the  rank  and  file.  The  prophet  Isaiah 
explains  how  these  soldiers  are  strong.  "  None  shall  be  weary  nor 
stumble  among  them"  (v.  27). 

All:  the  slain  (xviii.  24). 

Freemen  and  slaves,  small  and  great :  a  most  desperate  battle. 
The  enemies  of  Christ  summon  into  the  field  all  their  forces,  not  only 
freemen,  but  slaves;  not  only  adults,  but  youths  and  boys. 

But  numbers,  however  large,  cannot  save  the  hosts  fighting  against 
Christ  from  repulse  and* slaughter.  All  are  "dead  corpses"  (Isa. 
xxx vii.  36),  and  flocks  of  screaming  eagles  are  hovering  over  the 
countless  dead  to  tear  their  flesh  from  their  bones. 

THE  FULFILMENT  OF  THE  SYMBOLIC  PREDICTION  OF  DEFEAT  AND 
VICTORY  (Verses  19-21). 

19.  And  so  I  saw  the  wild  beast  and  the  kings  of  the  earth 
and  their  armies  gathered  together  to  make  the  war  with  him 
who  sitteth  upon  the  horse,  and  with  his  army. 

I  saw:  no  mortal  eye  ever  before  or  since  saw  such  a  gathering. 
On  the  exciting  day  when  the  President  of  the  United  States  of  North 
America  is  elected,  fifty  millions  of  people  are  in  purpose  gathered 
together.  But  these  numbers  covering  a  continent  are  but  one  man 
compared  with  the  wild  beast's  gathered  armies  covering  all  conti- 
nents. 

Wild  beast:  introduced  xiii.  1.  He  heads  and  leads  the  numer- 
ous armies  gathered  against  Christ. 

Kings  of  the  earth:  wicked  kings  (vi.  15,  xvii.  2,  18,  xviii.  3,  9). 

The  war:  predicted  (xvii.  14). 

Sitteth:  is  sitting.     Not  "  sat,"  English  Version. 

The  Capture  of  the  Wild  11 east  and  the  False  Prophet:  their  Punish- 
ment. 

20.  And  the  wild  beast  is  taken,  and  with  him  the  false 
prophet,  who  doeth  signs  before  him,  by  which  he  deceives 
them  that  receive  the  mark  of  the  wild  beast,  and  them  that 


322  THE  REVELATION   OF 

worship  bis  image.     Although  alive,  the  two  are  cast  into 
the  lake  of  fire,  which  is  burning  with  brimstone. 

He  who  affixes  "the  mark"  is  taken:  the  capture  of  the  leader 
of  an  army  is  its  hopeless  defeat  (Josh.  xii.  9-24).  When  Napoleon 
III.  surrendered  at  the  battle  of  Sedan,  Sept.  2,  1870,  the  French 
cause  was  lost. 

False  prophet:  in  xiii.  11-17,  the  actions  of  the  second  wild  beast 
are  identical  with  the  actions  of  the  false  prophet  mentioned  in  this 
verse  20.  The  second  wild  beast  and  the  false  prophet  are  thus  proved 
to  be  the  same  person. 

His  image :  the  image  of  the  first  beast,  the  lamb-dragon  causes 
to  be  made  (xiii.  14). 

The  lake:  the  first  time  in  Revelation.  Afterwards,  xx.  10,  14, 
15,  xxi.  8;  Dan.  vii.  11.  There  may  be  allusion  to  Gen.  xix.  24  and 
Dan.  iii.  19-21.  Thus  confined,  the  two  wild  beasts  are  powerless  and 
harmless.     They  no  more  afflict  the  world  of  mankind. 

Destruction  of  the  Army. 

21.  And  the  rest  are  slain  with  the  sword  of  him  who 
sitteth  upon  the  horse,  which  sword  goeth  out  of  his  mouth. 
And  so  all  the  eagles  are  satiated  with  their  flesh. 

The  re&t:  the  numerous  kings  and  their  numberless  armies 
(verse  19). 

The  victory  of  King  David  over  the  Syrians  may  have  suggested 
the  imagery  in  this  clause  (2  Sam.  x.  18). 

The  horse :  archers  begin  the  battle  (Rev.  vi.  2;  1  Sam.  xxxi.  3). 
Horsemen  with  their  swords  finish  the  battle  (2  Sam.  i.  6). 

All  the  eagles :  although  innumerable,  they  could  not  devour  all 
the  slain. 

No  real  army  ever  equalled  this  representative  host  of  slain.  No 
literal  defeat  is  here  predicted.  Both  victory  and  defeat  are  spiritual. 
The  battle  is  between  Christ's  truth  and  human  error.  Christ  will, 
with  his  truth,  yet  displace  all  human  errors. 

When,  A.D.  451,  Actius  the  Roman  general,  with  Theodoric  king 
of  the  Visigoths,  defeated  Attila  king  of  the  Huns,  in  the  battle 
of  Chalons,  on  the  Marne,  France,  the  battlefield  was  strewn  by  one 
hundred  and  sixty-two  thousand  corpses,  —  the  most  destructive  bat- 
tle ever  fought.  —  Millot,  Elements  Hist.,  ii.  4G6. 

Infinitely  greater  is  the  slaughter  symbolically  predicted  by  St. 
John  in  Rev.  xix.  21. 

But  all  the  descriptions  (Rev.  xix.  11-21)  are  figurative  and  spir- 


ST.  JOHN   THE  DIVINE.  323 

itual.  The  presence  of  Christ  to  destroy  Jerusalem  (Matt.  xxiv.  27) 
was  invisible.  He  will  also  be  invisible  in  Rev.  xix.  11-21.  Both  the 
conflict  and  the  victory  are  spiritual,  because  out  of  his  mouth  pro- 
ceedeth  the  sharp  two  edged  sword  (verse  15).  "The  sword  of  the 
Spirit  is  the  Word  of  God  "  (Eph.  vi.  17).  By  his  revealed  word  and 
his  Spirit,  Christ  wars  and  contends  with  the  minds  and  souls  of  men. 
The  struggle  and  conflict  now  dividing  and  enlisting  mankind  for  so 
many  weary  centuries  are  between  truth  and  error,  between  holiness 
and  sin,  between  happiness  and  misery;  between  the  fallen  and  sinful 
Adam,  and  Christ  the  second  Adam,  the  incarnate  Lord  from  heaven. 

Each  one  of  us  is  a  soldier  on  this  present  battlefield,  and  is  mak- 
ing his  own  place  and  destiny  in  it.  There  is  no  neutral  position. 
He  that  is  not  for  Christ  is  against  Christ.  In  this  spiritual  battle, 
which  no  one  can  shun,  victory  is  won  only  by  "manful  and  con- 
tinual fighting  against  sin,  the  world,  and  the  Devil."  Continual 
fighting  triumphs  by  this  habitual  prayer:  "Merciful  God,  grant  that 
the  old  Adam  in  me  may  be  so  buried,  that  the  new  man  may  be 
raised  up  in  me.  Grant  that  all  sinful  affections  may  die  in  me,  and 
all  things  belonging  to  the  Spirit  may  live  and  grow  in  me.  Grant 
that  I  may  have  power  and  strength  to  have  victory,  and  to  triumph 
against  the  devil,  the  world,  and  the  flesh"  (Public  Baptism  of 
Infants). 

Each  one  of  us  shall  die  on  this  battle-ground,  either  a  coward  de- 
feated, Or  A  BRAVE  AND  A  VICTOK. 


324  THE  REVELATION   OF 


CHAPTER   XX. 

THE  SEIZURE  AND  CONFINEMENT  OF  THE  DRAGON 
(Verses  1-3). 

1.  And  I  saw  an  angel  coming  down  out  of  heaven,  hold- 
ing the  key  of  the  bottomless  pit,  and  a  great  chain  on  his 
hand. 

An  angel:  a  symbol  of  Christ's  power  in  this  world  (Luke  xi.  20). 
When  on  earth  Christ  cast  out  devils,  and  thus  has  power  over  them 
at  the  present  time. 

Bottomless  pit:  in  Rev.  ix.  1,  2,  11,  xi.  7,  xvii.  8,  xx.  1,  3. 

Prisons  were  sometimes  subterranean.  Such  was  Jeremiah's  ( Jer. 
xxxviii.  6). 

Key :  ix.  1.     The  holder  of  the  key  of  the  prison  is  its  keeper. 

Chain:  "This  chain"  (Acts  xxviii.  20).  The  chaining  of  the 
prisoner  made  his  confinement  more  sure  (Acts  xii.  6). 

All  this  representation  is  figurative,  and  yet  describes  a  present 
reality  (Luke  x.  18,  "the  power  of  the  enemy"). 

2.  And  he  lays  hold  on  the  dragon,  the  old  serpent,  who 
is  the  Devil  and  Satan,  and  binds  him  for  a  thousand  years. 

Lays  hold  on:  Mark  xiv.  51,  "  seizes." 

Dragon:  xii.  3,  note. 

Serpent :  xii.  9,  note. 

Devil  and  Satan :  xii.  9,  note. 

Binds :  with  the  chain. 

The  wild  beast  and  the  false  prophet  are  already  cast  out  of  this 
world  (xix.  20).     Now  Satan  himself  is  bound. 

Absence  of  evil  is  the  negative  side  of  this  world's  condition.  The 
prevalence  of  the  gospel,  and  the  blessings  and  happiness  it  confers, 
is  the  positive  side  of  this  world's  bliss, 


ST.   JOHN   THE   DIVINE.  325 

A  thousand  years:  first  time  in  Revelation.  Afterwards  only 
verses  3,  4,  5,  6,  7.  Definite  time  for  indefinite.  This  is  indisputable 
Bible  usage  (Deut.  i.  11,  vii.  9;  Judy.  ix.  49;  1  Chron.  xvi.  15;  Ps. 
xc.  4;  Eecles.  vi.  6;  Wis.  xii.  22;  Eceles.  vi.  6,  xvi.  3,  xviii.  10,  xxxix. 
11,  xli.  4,  12;  1  Mace.  ii.  38;  2  Pet.  iii.  8). 

Since  the  thousand  years  in  Rev.  xx.  2  is  thus  proved  by  Bible 
usage  to  be  an  indefinite  number,  therefore  it  cannot  be  a  definite  mil- 
lennium, a  definite  period  of  a  thousand  years.  A  millennium,  in  this 
sense,  has  always  been,  and  always  will  be,  a  chimera. 

Christ  is  stronger  than  Satan  (Luke  xi.  22).  Already  has  the  power 
of  Christ  silenced,  in  large  portions  of  this  world,  heathen  oracles, 
dethroned  material  idols,  and  demolished  their  sacrificial  altars.  God 
is  incessantly  fulfilling  his  promises  to  his  incarnate  Son  (Ps.  ii.  8; 
Ezek.  xxi.  27).  Past  victories  are  certain  pledges  of  future  triumphs. 
Haste  is  often  a  characteristic  of  God's  mercy  (Isa.  Ix.  22).  May  he, 
in  his  mercy,  hasten  the  utter  overthrow  of  Satan  in  this  wicked  and 
suffering  world ! 

3.  And  casts  him  into  the  bottomless  pit,  and  shuts  it  up, 
and  sets  a  seal  over  him,  that  he  may  no  more  deceive  the 
nations,  until  the  thousand  years  are  ended.  After  these 
years,  he  must  be  loosed  for  a  short  season. 

Sixteenth  Triplet. 

Casts,  shuts,  seals.     The  imprisonment  of  Satan  is  complete. 

Casts:  throws  (Job  xxx.  19). 

Shuts:  its  mouth  (Ps.  lxix.  15). 

Sets  a  seal:  of  clay  (Job  xxxviii.  14;  Bel  and  Dragon,  verses  11, 
14;  Matt,  xxvii.  66). 

Must:  by  God's  purpose  (Matt.  xxiv.  6). 

A  very  short :  so  the  emphatic  Greek. 

At  the  end  of  the  thousand  years,  Satan  is  still  Satan.  Imprison- 
ment does  not  improve  him.  Punishment  with  him  is  not  reforma- 
tory.    "Like  people,  like  priest"  (Hos.  iv.  9). 

How  Satan  is  bound  and  loosed,  we  will  consider  when  we  exam- 
ine Rev.  xx.  7-9. 

VINDICATION  AND   REWARD   OF  THE  SUFFERING 
CHURCH  OF  CHRIST   (Verses  4-6). 

The  passage  included  in  verses  4-6  is  one  of  the  most 
important  in  the  Book  of  Revelation.  The  passage  exhibits 
the  consummation  of  the  great  drama  of  this  world's  history. 


326  THE  REVELATION   OF 

The  drama  begins  with  chapter  iv.  The  drama  ends  with 
verse  6  of  chapter  xx. 

In  chapter  vi.,  verses  9-11,  the  martyr  saints  pra}r  the 
Lord  to  vindicate  their  deaths,  and  to  reward  them  for  the 
injuries  they  have  received. 

Their  importunate  prayer  is  in  part  immediately  answered  ; 
for  their  investment  in  white  robes  constitutes  them  victors, 
and  also  candidates  for  higher  honors  when  the  full  number 
of  their  fellow-mart3Ts  shall  be  completed. 

In  chapter  xx.,  verses  4-6,  there  is  the  most  graphic  and 
impressive  exhibition  of  the  full  vindication  of  these  ver}T 
praying  saints,  and  of  their  associate  martyrs,  and  also  of 
the  exalted  dignity  with  which  they  are  all  now  rewarded. 

In  vi.  9,  these  Christian  martyrs  are  under  the  great  altar 
of  burnt  sacrifice,  and  prostrate  in  their  flowing  blood. 

In  xx.  4,  the  bloocty  altar,  and  their  prostrate  bodies  cov- 
ered with  gore,  have  disappeared.  The  scene  of  violence 
gives  place  to  an  occasion  of  joy  and  honor.  The  white- 
robed  martyrs  are  the  occupants  of  thrones,  are  in  the  pos- 
session and  enjoyment  of  a  kingly  life,  and  are  reigning  with 
Christ  himself,  King  of  kings,  and  Lord  of  lords. 

Enthronement  is  the  consummation  of  dignit}T  and  bliss, 
by  the  promise  and  appointment  of  the  Captain  of  our  salva- 
tion. "  To  him  that  overcometh  will  I  grant  to  sit  with  me 
in  my  throne,  even  as  I  also  overcame  and  am  set  down  with 
my  Father  in  his  throne  "  (Rev.  iii.  21). 

This  dignified  and  blissful  consummation  is  the  great 
reward  still  promised  all  the  martyrs  of  Jesus. 

See  notes  on  v.  10,  and  vi.  11. 


4.  And  I  saw  thrones  (and  persons  are  sitting  upon  them, 
and  so  vengeance  is  granted  the  enthroned),  also  [I  saw]  the 
souls  of  the  beheaded,  because  of  the  testimony  for  Jesus, 
even  because  of  the  word  of  God ;  even  I  saw  the  souls  who 
did  not  worship  the  wild  beast,  not  even  his  image,  and  did 


ST.  JOHN   THE   DIVINE.  327 

not  receive  the  mark  upon  their  forehead,  and  upon  their 
hand  ;  and  so  they  are  living,  and  are  reigning  with  Christ  a 
thousand  years. 

I  saw:  in  vision.  This  word  "saw"  introduces  a  new  vision 
(xiii.  1,  11,  xiv.  1,  6,  14,  xv.  1,  2,  5,  xviii.  1,  xix.  11,  17,  19,  xx.  1). 

Thrones  :  the  plural  in  Revelation  only  heie  and  iv.  4,  xi.  16,  where 
the  twenty-four  elders  are  the  occupants.  Thrones,  then,  in  Revela- 
tion, are  occupied  by  human  beings,  and  therefore  are  thus  occupied 
in  xx.  4. 

The  throne  is  a  symbol  of  conquest  and  exaltation.  So  our  Lord 
teaches  (iii.  21). 

Are  sitting:  in  this  verse  are  four  Greek  narrative  aorists,  which 
are  to  be  translated  as  present  tenses  ;  namely,  "are  sitting,"  "is 
given,"  "are  living,"  "are  reigning." 

Are  sitting:  in  Revelation,  the  Greek  verb  is  only  here  and  iii.  21, 
where  the  verb  describes  enthronement.  So  also  here.  Persons  are 
sitting  upon  them  ;  that  is,  are  sitting  upon  the  thrones  (iv.  2). 

I.  The  souls  of  the  beheaded  here  occupy  the  thrones.  They  are 
reigning  with  Christ  (verse  4)  at  the  end.  But  they  must  occupy 
thrones  before  they  can  reign. 

II.  The  occupants  of  the  thrones  are  not  only  the  souls  of  the 
beheaded,  but  their  fellow-martyrs  (vi.  9)  are  also  occupants. 

That  "  the  souls  of  the  beheaded  "  and  the  souls  in  vi.  9  constitute 
one  body,  we  are  forced  to  believe  by  the-e  stringent  facts  :  — 

1.  Both  classes  are  martyrs:  "  slain,"  vi.  9  ;  "  beheaded,"  xx.  4. 

2.  St.  John  (vi.  11)  pronounces  both  classes  one  brotherhood :  "  their 
brethren."  The  "beheaded"  (xx.  4)  are  the  "brethren"  of  the 
"slain"  (vi.  9). 

3.  If  the  "beheaded"  (xx.  4)  are  not  the  "brethren"  predicted 
(vi.  11),  then  this  prediction  (vi.  11)  has  no  fulfilment  in  the  Book  of 
Revelation.  If  there  is  no  fulfilment,  then  we  are  left  without  proof 
that  the  prayers  of  martyred  saints  are  ever  answered.  Without  this 
proof,  the  Book  of  Revelation  would  be  incomplete.  All  other  pre- 
dictions in  this  book  have,  in  the  book  itself,  records  of  their  fulfill 
meut.     The  predictions  in  vi.  11  cannot  be  an  exception. 

4.  If  the  full  answer  to  the  prayers  of  the  "slain"  (vi.  9-11)  is 
not  embodied  in  xx.  4,  etc.,  this  Book  of  Revelation  contains  no 
answer  whatever  to  their  impatient  entreaties. 

5.  Identity  in  the  cause  of  their  suffering  foreshadows  for  both 
classes  of  sufferers  —  the  "  slain"  and  the  "  beheaded  "  — identity  of 
reward. 

Both  were  martyred  for  the  same  reasons :  "  For  the  word  of  God 
and  for  the  testimony  which  they  held"  (vi.  9).     "  For  the  witness  of 
Jesus,  and  for  the  woid  of  God  "  (xx.  4). 


328  THE   REVELATION    OF 

6.  God  (vi.  11)  expressly  promises  the  "slain"  (v.  9)  that  they 
and  their  martyred  "  brethren  "  shall  be  avenged  and  rewarded  to- 
gether. Their  brethren  are  avenged  ";  "  vengeance  is  granted  them" 
(xx.  4).  Consequently,  the  "  slain  "  themselves  are  also  here  (xx.  4) 
avenged  and  rewarded.  Both  classes  occupy  thrones.  Both  classes 
are  living  kingly  lives.     Both  classes  are  reigning  with  Christ. 

Vengeance  is  granted :  The  true  sense  of  the  Greek  word  krima, 
we  will  now  ascertain. 

In  Rev.  vi.  10,  this  is  the  prayer  of  the  "slain  :"  "How  long,  O 
Lord,  dost  thou  not  judge  [krlaeis)  and  avenge  (ekdikeis)  our  blood?  " 

These  are  the  constraining  reasons  for  regarding  the  words,  "  Ven- 
geance is  granted"  (xx.  4),  as  the  recorded  ansioer  to  this  prayer. 

1.  (vi.  10)  "judge"  and  "avenge"  are  so  closely  connected  in 
sense,  that  "judge"  includes  "avenge,"  and  thus  also  includes  the 
meaning  of  vengeance. 

2.  In  Rev.  xix.  2,  "judged"  is  expressly  denned  by  "avenged." 
But  "judged"  is  the  very  verb  from  which  the  Greek  noun  krima 
is  derived.  Consequently,  St.  John  himself  gives  to  this  noun  the 
meaning  of  vengeance. 

3.  Krima  itself  has  in  Revelation  the  meaning  of  vengeance. 

In  Revelation,  krima,  "  judgment,"  occurs  only  three  times  (xvii.  1, 
xviii.  20,  and  xx.  4).  The  meaning  of  krima,  in  xvii.  1,  and  xviii.  20, 
must,  therefore,  be  the  meaning  of  krima  in  xx.  4. 

In  xvii.  1,  krima  is  the  judgment  of  the  great  whore.  But  krima 
here  is  defined  by  "judged"  and  "avenged"  (xix.  2);  and  since 
"avenged"  imparts  its  meaning  to  "judged,"  vengeance  is  the  mean- 
ing of  "judgment,"  in  xvii.  1. 

In  Rev.  xviii.  20,  krima  also  means  "vengeance."  It  derives  this 
meaning  from  the  verb  "judged,"  in  this  verse,  which  means 
"avenged,"  and  thus  requires  this  translation  for  the  verse,  "God 
avenges  on  her  her  vengeance  on  you." 

This  is  the  proof,  from  Revelation  itself,  that  krima,  in  Rev.  xvii.  1, 
and  xviii.  20,  means  vengeance.  These  two  places  give  that  sense  of 
krima  to  krima  in  xx.  4.  In  xx.  4,  krima  cannot  escape  from  the  mean- 
ing of  vengeance.  W®  must  define  krima,  in  Rev.  xx.  4,  by  Us  meaning 
in  the  Book  of  Revelation.  We  must  not  look  to  other  portions  of  the 
New  Testament  for  the  meaning  of  krima  in  Rev.  xx.  4. 

Krima  (Rev.  xx.  4)  does  not  constitute  the  martyrs  judjes.  They 
are  suppliants  for  vengeance  ("avenge,"  vi.  10),  and  "vengeance," 
krima  (xx.  4),  is  granted  them.  They  are  here  seated,  not  on  thrones 
pf  judgment,  but  on  thrones  of  conquest  and  exaltation. 

I  saw  the  souls  of  the  beheaded:  with  the  article,  as  here, 
souls,  in  the  New  Testament,  means  either  in  the  body  (Rev.  xii.  11) 
or  disembodied  (1  Johij  iii.  10  ;  Rev.  yh  9,  xx.  4). 


ST.  JOHN   THE  DIVINE.  329 

When  without  the  article,  "souls"  means  persons   (Acts  ii.  41,  vii. 

14,  xxvii.  37;  1  Pet.  i.  9,  iii.  20;  2  Pet.  ii.  14;  Rev.  xviii.  13). 
Beheaded:   the  Greek  participle  is  derived  from  a  noun  which 

means  an  axe ;  beheaded  by  an  axe. 

Here  only  in  the  New  Testament.  In  the  Septuagint,  only  1  Kings 
v.  18,  for  the  Hebrew  satal,  to  cut  ("hew,"  English  Version). 

Thus,  as  stones  may  be  hewn  by  a  chisel,  the  Hebrew  verb  does  not 
necessarily  include  an  axe,  as  does  the  Greek  participle  in  Rev.  xx.  4. 
Literally,  then,  the  Greek  participle  means  beheaded  by  an  axe,  which 
was  a  Roman  instrument  of  beheading.  Howson  (Conybeare  and  How- 
son)  thinks  St.  Paul  suffered  death  in  this  way.  If  literally  beheaded 
by  the  axe,  the  martyrs  (Rev.  xx.  4)  were  under  the  Pagan  Roman 
Empire.     See  ii.  13. 

But  the  "beheaded,"  as  well  as  the  "  slain  "  (vi.  9),  are  representa- 
tive martyrs,  and,  as  such,  include  in  symbol  all  actual  martyrs  in  all 
ages,  whatever  may  be  the  instrument  of  execution.  The  beheading 
here  need  not  be  understood  as  literal.  The  word  may  be  used  figura- 
tively, to  describe  the  severity  and  bloody  character  of  the  martyr- 
dom. 

Because  of  the  testimony  for  Jesus:  depicts  the  positive  virtues 
of  the  beheaded. 

Who  did  not  worship,  etc.:  exhibits  their  negative  virtues  (xiii. 

15,  10). 

Before  "who  did  not  worship,"  supply  "souls,"  and  translate. 
"  even  the  souls  who  did  not  worship." 

The  wild  beast:  the  lamb-dragon. 

His  image  :  the  image  he  causes  to  be  made  (xiii.  14). 

Mark:  he  affixes  (xiii.  10,  17). 

Are  living:  the  Greek  verb  is  in  Revelation  only,  i.  18,  ii.  8,  iii.  1, 
iv.  9,  10,  vii.  2,  x.  0,  xiii.  14,  xv.  7,  xix.  20,  xx.  4,  5. 

In  these  senses,  see  ii.  8.     Note:  — 

1.  To  have  bodily  life,  i.  18,  ii.  8,  xiii.  14,  xix.  20. 

2.  To  have  moral  life,  iii.  1. 

3.  To  live  eternally,  iv.  9,  10,  vii.  2,  x.  6,  xv.  7. 

These  three  divisions  of  meaning  exhaust  the  list  of  places  where 
the  Greek  verb,  "to  live,"  is  found  in  Revelation;  except  xx.4,  5, 
after  whose  signification  we  are  now  inquiring. 

1.  "  To  live,"  in  Rev.  xx.  4,  5,  cannot  mean,  the  martyrs  have  bodily 
life.  They  are  disembodied  souls,  and  therefore  destitute  of  material 
bodies  and  of  bodily  life. 

To  say  they  have  resurrection  bodies,  because  partakers  of  "the 
first  resurrection"  (verse  5),  is  an  assumption;  since  it  can  never  be 
proved  that  "  the  first  resurrection  "  is  a  bodily  resurrection. 

2.  "To  live,"  cannot  mean,  the  martyrs  have  moral  life.     The  pos- 


330  THE   REVELATION    OF 

session  of  moral  life  made  them  martyrs.  Moral  life  cannot  be  the 
consequence  of  their  martyrdom. 

3.  "  To  live,"  cannot  mean,  the  martyrs  have  endless  life.  Endless 
life  is  the  inherent  possession  of  every  human  soul.  The  martyrs 
were  always  immortal.  It  cannot  be  proved  that  they  became  im- 
mortal in  consequence  of  their  martyrdom,  or  of  any  other  event  in 
their  history. 

We  have  thus  exhausted  the  explanations  of  "to  live,"  furnished 
by  the  Book  of  Revelation  itself.  Its  definitions  fail  to  define  "are 
living"  (xx.  4,  5). 

Our  next  resort  for  an  explanation  of  "are  living"  must  be  to  the 
context.  In  the  context,  "  are  living  "  is  contrasted  with  "  beheaded." 
But  beheading  implies  both  degradation  and  misery.  The  opposite  of 
degradation  and  misery  is  exaltation  and  happiness.  "Are  living" 
may,  then,  mean,  the  martyrs  are  exalted  and  happy.  They  are  living 
an  exalted  and  happy  life. 

Bible  usage  elsewhere  gives  "  to  live"  this  very  meaning,  and  thus 
confirms  the  contextual  meaning. 

1.  Exaltation  :  "Oh  that  Ishmael  might  live  before  thee!  I  will 
make  him  a  great  nation"  (Gen.  xvii.  18,  20). 

2.  Happiness:  "  We  live,  if  ye  stand  fast  in  the  Lord"  (1  Thess. 
iii.  8. 

The  explanation  of  "  are  living"  (Rev.  xx.  4,  5),  which  the  con- 
text demands,  and  Bible  usage  confirms,  we  are  not  at  liberty  to 
reject,  but  are  bound  by  the  laws  of  language  to  accept,  hold,  pro- 
claim, maintain. 

Are  reigning  -with  Christ:  are  reigning:  are  kings  in  dignity. 
"Makes  us  a  kingdom"  (Rev.  i.  G).  Makes  us  Christians  kings  in 
present  exaltation  and  blessings. 

With  Christ:  on  the  earth.  "  Makes  them  to  our  God  a  kingdom, 
even  priests,  and  they  shall  reign  on  the  earth"  (Rev.  v.  10). 

St.  Paul  also  describes  Christians  as  reigning  in  the  present  life 
with  Christ;  as  having  a  present  spiritual  enthronement.  His  words 
embody  truths  which  the  English  Version  does  not  fully  exhibit. 

"  When  we  were  dead  in  sins,  God  quickens  us  with  Christ  (by  grace 
are  ye  saved)  [the  quickening,  then,  is  a  %>resent  act],  and  raises  us 
with  Christ  [gives  us,  with  the  raised  Christ,  a  spiritual  resurrection], 
and  makes  us  sit  [as  reigning  kings]  with  Christ,  in  heavenly  bless- 
ings in  Christ  Jesus  [in  him  by  spiritual  union]  (Eph.  ii.  5,  6). 

"Even  now  we  sit  there  in  him"  (Bishop  Lancelot  Andrews, 
vol.  i.  Serm.  vii.  p.  115;  Bishop  Joseph  Hale,  Christ  Mystical, 
chapter  v.  1). 

The  explanation  that  St.  John,  in  Rev.  xx.  4,  may  describe  the 
present  spiritual  enthronement  of  Christians  with   Christ,  does  not 


ST.    JOHN    THE   DIVINE.  331 

conflict  with  this  language  of  his  in  the  passage,  "  The  souls  of  the 
beheaded  are  reigning  with  Christ;"  because,  — 

1.  These  beheaded  souls  have  neither  present  existence,  nor  present 
locality.  They  are  not  actually  living  and  rejoicing,  either  on  earth, 
in  paradise,  or  in  heaven.  The  souls  of  the  beheaded  are  nothing 
else  and  nothing  more  than  symbolical  representatives  of  Christ's  suf- 
fering Church  in  this  world,  from  generation  to  generation,  until 
Christ  shall  return  to  end  its  momentous  and  protracted  probation. 

2.  These  symbolical  representatives  of  Christ's  suffering  Church, 
in  all  ages,  and  of  ultimate  victory  and  triumph  over  all  opposition, 
appear,  in  symbol,  as  souls,  because  they  could  not  be  exhibited  as 
Christians  enduring  death,  the  completion  and  perfection  of  all  bodily 
suffering,  unless  they  are  shown  in  the  model  drama  as  souls  disem- 
bodied. The  character  of  disembodied  souls,  when  once  imposed  by 
the  nature  of  the  symbolism  they  are  presenting,  must  be  continued 
whenever  they  exhibit  themselves.  Because,  for  the  perfection  of 
suffering,  they  are  at  first  souls  under  the  altar,  they  must  continue 
to  be  souls,  even  when  sitting  on  thrones,  when  living  exalted  lives, 
and  when  reigning  with  Christ  on  earth. 

This  whole  exhibition  is  nothing  but  symbolic  representation. 
When  we  forget  the  fact,  then  difficulties  arise  in  our  minds,  and 
perplex  us.  When  we  remember  and  hold  the  fact,  the  perplexing 
difficulties  vanish. 

A  thousand  years :  this  indefinite  period  of  time  belongs  not  to 
the  souls  erroneously  supposed  to  have  actual  existence  and  definite 
locality,  but  to  the  great  object  represented  by  the  present  symbolism, 
—  the  true  Church  of  Christ  in  this  world,  in  its  prolonged  history; 
suffering,  enduring,  victorious,  triumphing,  exulting,  enthroned  with 
Christ  for  a  blissful  period,  the  end  of  which  he  holds  in  his  own 
measureless  and  inaccessible  knowledge. 

THE  REST  OF  THE  DEAD:    THE  FIRST  RESURRECTION". 

5.  The  rest  of  the  dead  live  not,  until  the  thousand  years 
are  ended.     This  is  the  first  resurrection. 

The  rest:  are  in  contrast  with  the  souls  of  the  beheaded  (verse 
4),  and  therefore  constitute  a  different  class  of  souls,  and  possess  a 
different  character.     They  are  not  holy  souls,  but  are  wicked  souls. 

The  contrast  is  created  by  the  declaration  "live  not." 

Since  they  are  wicked  souls,  they  cannot  be  awaiting  the  resurrec- 
tion unto  eternal  life.  The  life  they  have  not,  cannot  be  a  bodily- 
resurrection  life. 

In  two  other  instances  in  Revelation,  does  "the  rest"  indicate 
contrast  (ii.  21,  xi.  13). 


332  TEE  REVELATION   OF 

Of  the  dead:  "the  rest,"  because  in  contrast  with  the  souls  of 
the  beheaded,  are  themselves  souls.  They  are  called  "  dead,"  because 
they  are  souls  disembodied.  Their  bodies  are  dead,  and  give  to  their 
supposed  personality  this  appellation,  "dead."  The  rest  of  the  dead, 
and  the  rest  of  the  souls,  are  in  meaning  identical.  But  though 
"  the  rest"  are  souls,  they  are  not  souls  in  reality,  but  only  in  symbol. 
They  are  representatice  souls.  They  represent  an  object,  the  direct 
opposite  of  the  object  the  souls  of  the  beheaded  represent.  The 
souls  of  the  beheaded  represent  the  true  Church  of  Christ.  The 
wicked  souls  represent  his  apostate  Church,  and  all  its  members  in 
this  world. 

They  live  not:  the  wicked  souls,  as  symbols,  "live  not,"  in  a 
sense  the  exact  opposite  of  the  life  the  souls  of  the  beheaded  are 
enjoying.  As  representatives  of  the  apostate  Church,  and  all  its 
members  in  this  world,  the  wicked  souls  are  not  occupying  thrones; 
they  are  not  living  exalted  and  happy  lives;  they  are  not  reigning 
with  Christ  on  earth.  In  their  symbolism,  "the  rest  of  the  dead" 
are  in  appalling  contrast  with  this  enthronement,  with  this  happi- 
ness, with  this  union  and  living  with  Christ.  They  are  degraded. 
They  are  wretched.  They  possess  not  either  the  image,  the  charac- 
ter, or  the  fellowship  of  Christ.  They  represent  unrenewed,  unsancti- 
fied,  unholy  souls.  They  represent  the  unbelieving,  prayerless,  godless, 
wicked,  self-indulgent  class,  which  always  forms  so  large  a  portion  of 
every  generation  of  mankind. 

Until  the  thousand  years  are  ended:  since  a  thousand  years 
is  in  itself  an  indefinite  period,  it  cannot  have  a  definite  and  complete 
end. 

The  thousand  years  can  never  be  literally  ended.  They  can  be 
ended  on]y  figuratively. 

Do  periods  of  time  ever,  in  the  language  of  the  Bible,  have  figura- 
tive endings? 

The  Bible,  itself  answers  this  question  in  the  affirmative. 

"Samuel  came  no  more  to  see  Saul  until  the  day  of  his  death" 
(1  Sam.  xv.  35). 

"Michal  had  no  child  unto  the  day  of  her  death"  (2  Sam.  vi.  23). 

In  these  passages,  there  are  two  periods  of  time:  (a)  "came  no 
more,"  and  {b)  "  had  no  child."  Simple  prose  endings  to  these  periods 
would  be,  in  the  one  case,  at  all,  (a)  "came  no  more  at  all ;"  in 
the  other  case,  ever,  (b)  "had  no  child  ever." 

But,  instead  of  these  simple  terms  of  emphasis,  there  is,  in  the 
quotations  from  the  Books  of  Samuel,  the  strong  figure  of  hyperbole: 
in  the  first  instance,  (a)  "until  the  day  of  his  death;"  in  the  second, 
(b)  "unto  the  day  of  her  death." 

By  this  usage  of  figurative  endings  of  negative  assertions,  this  Ian- 


ST.  JOHN   THE   DIVINE.  333 


guage,  "until  the  thousand  years  are  ended,"  must  be  explained. 
This  hyperbole  St.  John  uses  instead  of  the  simple  emphasis,  ever: 
The  rest  of  the  dead  live  not  ever.  Enthronement,  an  exalted  and 
happy  life,  and  dominion  and  union  with  Christ,  are  never  theirs. 

We  are  obliged  to  accept  and  use  this  figurative  explanation  of  the 
first  clause  of  Eev.  xx.  5,  simply  because  there  is  no  other  explana- 
tion, either  biblical  or  possible.  The  indefinite  period  of  a  thousand 
years  cannot  admit  a  literal  explanation. 

The  Underlying  Basis  of  the  Symbolism  in  Rev.  xx.  4,  5. 

According  to  St.  John's  symbolical  statements  in  the  passage,  the 
souls  of  the  beheaded  are  rewarded  by  being  enthroned  with  Christ, 
and  the  rest  of  the  dead  are  punished  by  being  left  in  their  degrada- 
tion and  wretchedness  immediately  after  death. 

This  symbolical  truth  presupposes  other  truths:  — 

1.  With  the  termination  of  each  human  life,  its  probation  ends 
utterly. 

2.  There  is  no  probation  after  death.  There  is  no  second  proba- 
tion. 

3.  The  state  after  death  proceeds  as  it  begins.  As  the  happiness 
of  the  saved  never  ends,  so  the  misery  of  lost  souls  never  ends. 

4.  Punishment  in  the  world  of  the  dead  is  not  reformatory.  The 
present  life  is  the  only  period  God  gives  us  for  repentance  and  refor- 
mation. 

5.  There  is  no  purgatory. 

6.  The  state  of  departed  souls  is  unalterable. 

7.  Prayers  for  the  impenitent  dead  are  useless. 

8.  Prayers  for  the  blessed  dead  presuppose  their  imperfection.  On 
the  contrary,  the  Scriptures  teach  their  perfection.  "The  spirits  of 
just  men  made  perfect"  (Heb.  xii.  23). 

9.  All  the  truths  in  the  Book  of  Kevelation  respecting  the  true 
Church  and  the  apostate  Church  apply  to  the  individual  members  of 
these  churches,  as  churches  are  composed  of  individuals.  We  are 
neither  saved  nor  lost  as  corporations,  but  only  as  individual  souls. 

The  First  Resurrection. 

This  is  the  first  resurrection:  the  demonstrative  pronoun 
"this"  refers  "the  first  resurrection"  to  the  state  of  the  souls  of 
the  beheaded,  described  in  verse  4.  This  state  is  figurative  and 
spiritual.  The  consequence  of  this  fact  can  be  neither  denied  nor 
ignored.  Since  the  state  of  the  souls  of  the  beheaded  is  a  figurative 
and  spiritual  state,  "the  first  resurrection"  is  also  figurative  and 
spiritual.     "  The  first  resurrection,"  since  identical  with  the  figura- 


334  THE   REVELATION    OF 

tive  and  spiritual  state  of  the  souls  beheaded,  cannot  be  material  and 
bodily. 

St.  John  calls  the  state  of  the  beheaded  souls  a  resurrection,  just 
as  the  prophet  Ezekiel  calls  the  revived  and  improved  state  of  the 
Jews  a  resurrection.  Of  their  former  wretched  and  hopeless  state 
as  a  nation,  "  the  dry  bones  "  Ezekiel  sees  in  vision  are  a  just  emblem. 
These  dry  bones  clothed  with  flesh,  and  animated  with  new  life,  are 
the  emblem  of  their  improved  condition,  and  thus  are,  to  the  Israelites 
as  a  people,  a  resurrection. 

St.  John,  in  Rev.  xx.  4,  5,  repeats  Ezekiel' s  imagery  and  language. 
When  in  the  Book  of  Revelation  we  see  the  Church  of  Christ  for  the 
first  time,  her  slain  saints  are  entombed  under  the  altar  (vi.  9).  In 
Rev.  xx.  4,  5,  the  Church  has  left  her  tomb;  and  her  new  condition 
of  enthronement  and  dominion  is  to  her,  figuratively,  a  '*  resurrec- 
tion" from  death. 

Nor  is  St.  John  the  only  New-Testament  writer  to  whom  the 
prophet  Ezekiel  suggests  resurrection  imagery.  St.  Paul,  in  his  Epis- 
tle to  the  Romans,  predicts  with  exultation  the  universal  conversion 
of  the  Jews  to  Christ.  As  this  enraptured  Hebrew  of  the  Hebrews 
contemplates  the  Church  in  its  Jewish  enlargement,  he  exclaims, 
"What  is  it  but  life  from  dead?"  (Rom.  xi.  15.) 

The  first  resurrection.  The  expression  is  only  here,  and  in 
verse  6. 

This  first  resurrection  is  a  spiritual  resurrection. 

1.  The  prophet  Ezekiel  mentions  two  resurrections,  —  material, 
xxxvii.  10;  spiritual,  verse  11. 

2.  Our  Lord  himself  describes  two  resurrections, — material,  John 
v.  28,  29;  spiritual,  verses  25,  26. 

3.  St.  Paul  also  teaches  two  resurrections,  —  material,  1  Cor.  xv.  52; 
spiritual,  Rom.  vi.  5;  Col.  ii.  12,  13. 

Reasons  why  St.  John's  First  Resurrection  [Rev.  xx.  5,  6)  is  a 
Spiritual  Resurrection. 

1.  The  symbolic  character  of  the  Book  of  Revelation  requires  the 
figurative  and  spiritual  sense  of  the  expression,  unless  the  context 
forbids  this  sense. 

2.  In  the  Book  of  Revelation,  St  John  has  two  deaths,  — one  bodily, 
"there  shall  be  no  more  death"  (xxi.  4);  the  other  spiritual,  "thou 
art  dead"  (iii.  1),  "  the  second  death"  (ii.  11,  xx.  6,  xxi.  8). 

St.  John,  then,  only  repeats  his  own  usage,  when  he  also  has  two 
resurrections,  —  the  opposites  of  the  two  deaths,  —  one  bodily  (Rev. 
xx,  12,  13);  the  other  spiritual,  made  so  by  this  usage  of  St.  John 
himself. 

In  no  place  does  St.  John  use  the  exact  phrases,  the  second  resur- 


ST.   JO/IN    THE   DIVINE.  335 

rection  and  the  first  death;  but  the  second  death,  thus  undefined,  is 
figurative  and  spiritual.  The  same  is  true  of  the  first  resurrection; 
because  undefined,  the  first  resurrection  is  also  figurative  and  spir- 
itual. 

3.  In  Rev.  xx.  6  is  this  assertion:  "Upon  him  that  hath  part  in 
the  first  resurrection,  the  second  death  hath  no  power." 

But  the  second  death  is  a  spiritual  state  (verses  14, 15,  ii.  11,  xxi.  8) ; 
a  state  of  spiritual  dealh. 

Here  mark  the  assertion  of  St.  John,  as  thus  explained  by  himself. 
This  is  his  own  explanation.  The  subject  of  the  first  resurrection 
cannot  experience  the  spiritual  state  called  the  second  death.  He  can- 
not experience  this  spiritual  state,  because  he  is  in  a  different  spiritual 
state.  He  cannot  experience  spiritual  death,  because  he  is  in  the 
opposite  state,  the  state  of  spiritual  life.  He  cannot  die  the  spiritual 
death,  because  his  soul  has  been  raised  from  the  death  of  sin  unto 
the  life  of  righteousness.  Thus  does  St.  John's  own  assertion, 
"Upon  him  that  hath  part  in  the  first  resurrection,  the  second  death 
hath  no  power,"  prove  that  "the  first  resurrection"  is  a  spiritual 
resurrection. 

4.  The  adjective  "first,"  attached  to  "resurrection,"  proves  the 
resurrection  to  be  spiritual. 

The  proof  presents  itself  in  these  forms:  — 

(a)  "First"  is  an  adjective  of  enumeration.  Its  noun,  "resur- 
rection," existed  before  it  was  enumerated.  "Resurrection"  existed 
before  "first"  was  attached  to  it.  "  The  resurrection  "  existed  before 
it  is  mentioned  (Rev.  xx.  5). 

But  we  have  already  proved  that  "the  resurrection"  (Rev.  xx.  5) 
is  a  spiritual  resurrection.  The  consequence  cannot  be  resisted, 
namely,  "the  resurrection"  (Rev.  xx.  5)  existed  as  a,  spiritual  resur- 
rection, before  it  is  mentioned  in  the  Book  of  Revelation. 

{b)  This  previously  existing  spiritual  resurrection  of  Rev.  xx  5.  is 
identical  with  the  spiritual  resurrection  taught  by  our  Lord  in  these 
words:  "The  Son  quickeneth  whom  he  will.  He  that  believeth  on 
him  that  sent  me  hath  everlasting  life,  and  is  passed  from  death  unto 
life.  The  hour  is  coining,  and  now  is  [in  this  present  life]  when  the 
dead  shall  hear  the  voice  of  the  Son  of  God;  and  they  that  hear  shall 
live.  For  as  the  Father  hath  life  in  himself;  so  hath  he  given  to  the 
Son  to  have  life  in  himself"  (John  v.  21,  24-26). 

The  spiritual  resurrection  of  Rev.  xx.  5  is  identical  with  the 
spiritual  resurrection  our  Lord  confers  (John  v.),  for  the  following 
reasons: — 

(1)  The  spiritual  resurrection  conferred  by  our  Lord  is  itself  "the 
first  resurrection,"  because,  — 

(a)  It  is  first  taught  by  our  Lord.  No  previous  revelator  ever 
mentions,  in  express  phrase,  a  spiritual  resurrection. 


336  THE  REVELATION   OF 

(b)  The  spiritual  resurrection  taught  hy  our  Lord  is  also  "first," 
because  he  himself  connects  it  with  a  second  resurrection.  Thus: 
"  The  hour  is  coining,  in  the  which  all  that  are  in  the  graves  shall 
hear  the  voice  of  the  Son  of  man,  and  shall  come  forth;  they  that 
have  done  good,  unto  the  resurrection  of  life;  and  they  that  have 
done  evil,  unto  the  resurrection  of  damnation"  (John  v.  29). 

(c)  The  spiritual  resurrection  taught  by  our  Lord  (John  v.  21-20) 
is  likewise  first,  on  account  of  its  absolute  necessity.  The  spiritual 
resurrection  must  precede  the  second,  or  the  second  will  be  "the 
resurrection  unto  damnation"  (John  v.  29). 

St.  Paul  presents  the  two  resurrections  in  this  very  order;  the 
spiritual  first,  as  essential  to  the  happiness  of  the  second.  "That  I 
may  know  the  power  of  his  resurrection,  being  made  conformable  unto 
his  death;  if  by  any  means  I  might  attain  unto  the  resurrection  of  the 
dead"  (Phil.  iii.  10,  11). 

(2)  We  have  shown  that  "first"  demands  for  "resurrection" 
identification  with  some  previous  spiritual  resurrection.  This  requi- 
site identification  is  set  forth  fully  and  completely  with  the  spiritual 
resurrection  of  John  v.  21-20.  Identification  of  the  resurrection 
(Rev.  xx.  5)  with  any  other  resurrection  than  that  taught  by  our 
Lord  is  impossible.  We  are  therefore  bound  by  the  impossibility  to 
receive  and  maintain  this  sole  identification. 

"This  is  the  first  resurrection,"  as  consummated  in  St.  John's 
vision  (Rev.  xx.  4,  5). 

"  The  first  resurrection  "  has  two  consummations. 

It  is  consummated  symbolically  in  Christ's  triumphing  Church 
(Rev.  xx.  4).  It  will  be  consummated  actually,  when  "life  from  the 
dead  "  (Rom.  xi.  15)  shall  fully  come,  not  only  to  all  Jews,  but  to  all 
Gentiles. 

6.  Blessed  and  hoi}*  is  he  who  hath  part  in  the  first  resur- 
rection. Over  these  [blessed  and  hoi}'  ones]  the  second 
death  hath  no  authorit}'.  On  the  contrary,  they  shall  be 
priests  serving  God,  even  Christ,  and  they  shall  reign  with 
him  a  thousand  }Tears. 

Holy:  the  blessedness  will  consist  largely  of  holiness. 

He  who  hath  part :  he  who  partakes  of  his  portion.  In  the  New 
Testament,  this  expression  only  here  and  John  xiii.  8. 

The  second  death :  only  in  Revelation,  and  there  only  here  and 
ii.  11,  xx.  14,  xxi.  8. 

The  second  death  implies  sinfulness,  "fearful,  unbelieving,"  etc. 
(xxi.  8). 


ST.   JOHN   THE  DIVINE.  337 


No  authority :  sinfulness  hath  no  authority  over  the  holy.  "  Jesus 
Christ  hath  perfected  forever  them  that  are  sanctified  "  (Heh.  x.  14). 

Priests:  i.  6,  v.  10. 

Even  Christ:  Granville  .Sharp's  Kule,  Ayre.  Introduction,  pp. 
216,  217. 

A  thousand  years:  for  this  indefinite  period  will  there  he  in  this 
world  a  succession,  in  increasing  numbers,  of  holy  souls  serving- 
Christ  "in  spirit  and  in  truth"  (John  iv.  24). 

This  service  is  worship  (Rev.  iv.  8-11)  and  obedience  (John  xv. 
14). 

So  long  as  we  worship  and  serve  Christ,  we  are  a  portion  of  the 
growing  succession,  and  of  the  increasing  holy  Church. 

THE  LOOSING  AND  THE  DEFEAT  OF  SATAN  (Verses  7-10). 

These  subjects  seem,  at  first  sight,  to  embody  difficulties 
which  are  insuperable.  But  apparent  difficulties  are  not 
always  real  difficulties. 

The  Book  of  Revelation  itself  creates  apparent  difficulties. 
The  book  is  a  symbolical  drama.  Because  it  is  a  drama,  its 
visions  seem  to  present  themselves  in  chronological  order. 
This  dramatic  chronology  makes  the  loosing  of  Satan  sub- 
sequent to  the  enthronement  of  the  saints  and  the  consum- 
mation of  the  triumphs  of  the  Christian  Church. 

Then,  in  the  Apocalyptic  drama,  the  enthronement  of  the 
saints,  and  the  binding  and  loosing  of  Satan,  are  apparently 
acts  done  in  a  very  few  moments. 

But  drama  is  only  a  series  of  symbols,  and  its  continuous 
chronology  is  only  in  appearance.  The  exaltation  of  the 
saints  and  the  treatment  of  Satan  may,  when  realized,  be 
events  both  gradual  and  contemporaneous. 

All  these  great  events  symbolized  may  actually  occur,  not 
only  at  the  same  time,  but  at  different  times.  The  acts, 
whatever  they  may  be,  prefigured  by  the  binding  and  loosing 
of  Satan,  may  transpire  not  merely  simultaneously,  but  at 
periods  both  past  and  present. 

The  important  truths  signified  by  the  opposite  conditions 
of  Satan  are,  that  he  is  both  a  iceakened  and  an  existing 
power  in  the  world.     Though  chained,  he  is  not  yet  dead. 


338  THE  REVELATION   OF 

Were  he  dead,  this  life  of  ours  would  cease  to  be  a  life  of 
probation.  When  Satan  disappears  in  the  lake  of  fire  and 
brimstone,  after  his  final  defeat  with  Gog  and  Magog,  this 
earth  itself  will  also  disappear,  hy  being  burned  up.  Then 
will  all  human  probation  cease  ;  for  the  day  of  judgment 
with  its  unalterable  decisions  will  immediately  follow. 

The  progressive  character  and  the  simultaneousness  of  the 
events  indicated  hy  the  binding  and  loosing  of  Satan  remove 
from  Rev.  xx.  7-10  a  portion  of  the  difficulties  which  at  first 
sight  present  themselves  to  our  minds. 

So  long  as  this  earth  continues,  it  will  be  infested  with 
evil.  Satan  will  not  be  an  enemy  absolutely  conquered,  till 
this  present  world  terminates,  and  he  is  banished  to  eternal 
and  hopeless  punishment. 

In  its  dramatic  character,  the  Book  of  Revelation  exhibits 
results,  not  their  processes.  When  the  angel  exclaims, 
"Babylon  is  fallen"  (Rev.  xviii.  2),  he  prophetically  an- 
nounces a  finished  result.  But  the  process  hy  which  this 
result  will  be  reached  is  not  }Tet  finished,  but  is  still  tran- 
spiring. This  being  the  case,  the  inhabitants  of  this  earth 
may  have  been  in  the  midst  of  these  processes  during  cen- 
turies now  past,  and  ma}'  be  in  the  midst  of  these  processes 
at  the  present  time. 

The  former  destructive  hostility  to  pure  Christianity,  waged 
hy  civil  governments  and  false  S3'stems  of  the  gospel,  though 
not  extinct,  is  certainly  for  the  present  at  least  restrained 
and  modified. 

In  countries  nominally  Christian,  and  in  all  heathen  com- 
munities, infidelity  is  the  modern  form  of  opposition  to  the 
revealed  religion  of  Jesus  Christ. 

Since  Satan  is  still  a  living  power  in  the  world,  he  may  be 
in  this  nineteenth  century  gathering  his  forces  for  his  most 
deadly  assault  upon  the  Christian  revelation,  and  we  Chris- 
tians of  the  passing  hour  may  be  living  in  the  midst  of  the 
stirring  muster. 

This  surely  may  be  our  situation.     If  so,  Gog  and  Magog 


ST.   JOTIN    THE   DIVINE.  339 


do  not  belong  solely  to  the  remote  future.  If  we  will  listen, 
we  may  now  hear  the  blast  of  their  trumpets.  If  we  will 
open  our  eyes,  we  may  now  see  the  flights  of  their  arrows  and 
the  thrusts  of  their  spears. 


7.  And  when  the  thousand  years  are  ended,  Satan  shall  be 
loosed  from  his  prison. 

The  thousand  years:  of  his  binding.  This  began  when  Christ 
was  on  earth  (Matt.  iv.  ]-10;  Luke  x.  18).  The  thousand  years,  in- 
definite in  extent,  was  in  its  beginning  contemporaneous  with  the 
beginning  of  the  gospel,  which  in  its  indefinite  duration  is  also 
measured  by  a  thousand  years,  since  during  this  uncertain  period  of 
time  the  saints  are  reigning  with  Christ  on  earth  (Rev.  v.  10).  The 
saints  began  thus  to  reign  so  soon  as  there  were  Christian  believers 
(Eph.  ii.  6).  Satan's  binding  and  the  saints'  reign  with  Christ  thus 
began  together.  They  continue  together  through  the  same  indefinite 
duration,  and  they  will  end  together. 

The  loosing  is  a  process,  as  well  as  a  final  result,  portrayed  by  the 
graphic  symbol  of  his  going  out  of  his  prison  "to  deceive  the  na- 
tions" (Rev.  xx.  8). 

The  process  of  Satan's  loosing  is  contemporaneous  with  the  process 
of  his  binding.  The  two  processes  in  point  of  time  run  parallel  with 
each  other.  During  the  Christian  era,  Satan  is  a  conquered  and  re- 
strained and  yet  an  active  enemy. 

Through  Christ's  help,  we  can  always  overcome  Satan.  Still  he  is 
always  ready  to  tempt  us  to  sin,  and  always  able  to  ruin  us,  unless 
standing  in  Christ's  greater  might  we  "resist  the  devil,"  and  then  he 
flees  from  us  (Jas.  iv.  7). 

At  the  close  of  the  Christian  era,  Satan  will  attempt  to  consummate 
the  destruction  of  the  second  Adam,  which  he  is  now  continually  plot- 
ting. But  his  own  defeat  will  be  signal  and  complete,  and  his  own 
ruin  beyond  recovery.  Satan  will  never  leave  the  "lake  of  fire  and 
brimstone"  (Rev.  xx.  10). 

Symbols. 
An  Apocalyptic  symbol  exhibits  a  complete  and  immediate  occur- 
rence. Because  complete  in  its  nature,  a  symbol  cannot  describe  a 
comparison.  Comparisons  are  defined  only  by  language  either  spoken 
or  written.  There  can  be  no  degrees  in  symbols.  In  them,  however, 
degrees  may  be  implied.  This  implication  must  be  always  recognized 
in  all  symbolic  representations.     In  their  outward  character  merely, 


340  THE  REVELATION   OF 

symbols,  although  graphic  and  impressive,  are  inadequate  substitutes 
for  language. 

A  symbol  is,  in  its  nature,  not  only  full  and  complete,  but  is  also 
immediate.  A  symbol  knows,  in  itself,  nothing  of  time.  A  symbol 
is  a  present  vision,  and  not  the  picture  of  a  process. 

Thus,  both  complete  and  timeless,  a  symbol  must  be  always  esti- 
mated according  to  ils  actual  design  and  capability.  A  symbol  is  not 
definite  language,  and  must  never  be  interpreted  as  such.  When 
regarded  as  the  adequate  substitutes  of  explicit  language,  symbols 
convey  false  and  erroneous  impressions. 

These  obvious  differences  between  symbols  and  words  will  greatly 
help  us  rightly  understand  the  binding  and  loosing  of  Satan  (Rev.  xx. 
1-3,  7-10). 

In  symbol,  the  binding  is  apparently  total  and  timeless.  But  when 
regarded  in  its  exhibition  as  symbolic,  the  binding  is  invested  with 
degrees  and  temporal  progression. 

The  loosing  of  Satan  is  to  be  interpreted  by  his  binding,  and  be- 
comes gradual,  and  is  incorporated  into  the  lapse  of  centuries. 

The  great  and  decisive  battle  between  the  Word  of  God,  and  Satan 
and  his  two  wild  beasts  (Rev.  xix.  11-xx.  1-3,  7-10),  is  symbolically 
described  as  one  battle  fought  at  one  time.  Yet  actually  this  battle 
is  continuous,  and  is  waged  at  all  times. 

This  unceasing  perpetuation  of  the  battle  is  explicitly  proved  by 
the  following  account  of  our  Lord's  inces-ant  employment  in  this 
present  world:  He  goes  forth  conquering  and  to  conquer  (Rev.  vi.  2). 

Thus  Christ  is  a  perpetual  victor.  But  victory  requires  conflict: 
conflict  requires  enemies.  The  habitual  and  ever-fighting  enemies  of 
Christ  are  no  other  opponents  than  Satan  and  his  two  wild  beasts. 
Their  hot  battle  against  him  is  continual  and  never-ending. 

This  representation  of  the  battle  constantly  prosecuted  between  the 
Word  of  God,  and  Satan  and  his  two  wild  beasts,  explains  the  binding 
and  loosing  of  Satan.  They  are  symbolized  as  different  events,  oc- 
curring at  different  times.  Yet,  like  the  battle  between  Christ  and 
his  spiritual  foes,  the  binding  and  the  loosing  may  be  simultaneous 
events. 

Indeed,  the  binding  and  the  loosing  are,  in  the  visions  St.  John 
saw,  a  part  and  continuation  of  the  great  and  unremitted  battle  itself, 
between  Christ  and  his  chief  adversary  the  Devil. 

In  this  stern  and  protracted  conflict,  the  Word  of  God  is  ultimately 
victorious  and  triumphant.  In  the  process  and  in  the  details  of  the 
awful  warfare,  Satan  sometimes  recovers  himself  for  a  season  after  a 
defeat.  At  such  times  he  is  symbolically  "  loosed."  Whenever  he  is 
worsted,  he  is  then  symbolically  "bound"  and  restrained. 

Can  the  subjoined  words  of  St.  John  be  so  explained  as  to  accord 
with  the  explanation  just  given  ? 


ST.  JOHN   THE  DIVINE.  341 

"Satan  should  deceive  the  nations  no  more  till  the  thousand  years 
should  be  fulfilled;  and  after  that  he  must  be  loosed  a  little  season" 
(Rev.  xx.  3). 

"When  the  thousand  years  are  expired,  Satan  shall  be  loosed  out 
of  prison,  and  shall  go  out  to  deceive  the  nations  which  are  in  the 
four  quarters  of  the  earth  "  (verses  7  and  8). 

All  these  strong  and  positive  assertions  are  derived  from  the  ac- 
companying symbols  of  binding  and  loosing,  with  their  inability  to 
express  comparisons  and  portray  degrees,  and  are  conformed  to  these 
symbolic  conditions. 

1.  This  is  pre-eminently  the  case  with  the  unrestricted  negation, 
"No  more."  The  symbolism  demands  the  phrase.  The  Devil, 
"bound  with  a  great  chain,  cast  into  the  bottomless  pit,  shut  up"  in 
it,  and  its  door  sealed  over  him,  could  "  no  more  deceive  the  nations." 
The  symbolism  renders  his  deception  impossible.  The  truth  under- 
lying the  symbolism  is  the  comforting  fact  that  through  Christ's  over- 
mastering power,  the  influence  of  Satan  in  this  world  is  diminished, 
and  is  diminishing.  "No  more"  is  itself  symbolic,  and  not  to  be 
understood  in  its  full  restriction. 

2.  The  loosing  of  Satan  is  the  exact  counterpart  of  his  binding. 
His  confinement  denotes  partial  loss  of  power.  His  loosing  is  not 
unlimited,  but  has  its  degrees  of  restraint. 

3.  The  rigid  symbolism  of  the  passage  also  provides  sufficient  ex- 
planation of  the  meaning  of  "  the  thousand  years." 

When  in  Rev.  xx.  4,  it  is  said,  "  The  souls  lived  and  reigned  with 
Christ  a  thousand  years,"  the  time  is  indefinite  according  to  frequent 
usage  in  both  Testaments  of  the  Bible.  The  indefinite  period  cannot, 
therefore,  be  limited  in  its  duration.  When,  consequently,  it  is  writ- 
ten, "an  angel  bound  Satan  a  thousand  years"  (Rev.  xx.  2),  "the 
thousand  years  should  be  fulfilled"  (verse  3),  "the  thousand  years 
are  expired"  (verse  7),  the  limitations  are  wholly  symbolic.  They 
are  occasioned  by  the  pervading  symbolism.  The  binding  and  the 
loosing  of  Satan,  although  actually  simultaneous,  are  in  symbol 
necessarily  pictured  as  occurring  in  succession.  Symbolically  the 
loosing  must  by  the  change  succeed  the  binding.  But  the  succession 
is  solely  in  appearance,  created  by  the  symbols.  The  period  of  "the 
thousand  years"  is,  both  with  the  binding  and  the  loosing,  not  defi- 
nite in  time,  but  is  indefinite.  Throughout  the  entire  indefinite 
duration  of  this  world's  existence,  the  increasing  defeats  and  partial 
successes  of  Satan  will  ever  run  parallel  not  only  to  each  other,  but 
also  to  the  accompanying  victories  and  triumphs  of  the  Word  of  God 
and  of  his  saints,  who,  in  unbroken  perpetuity,  are  here  on  earth 
reigning  with  their  omnipotent  Lord,  ever  by  his  gospel  and  his  Spirit 
subduing  and  recovering  to  himself  the  precious  souls  of  men  he  pur- 


342  THE  REVELATION   OF 

chased  by  his  atoning  blood,  as  his  present  right  and  his  indisputable 
possession. 

8.  And  he  shall  go  forth  to  deceive  the  nations  which  are 
in  the  four  corners  of  the  earth,  Gog  and  Magog,  to  gather 
them  for  the  war :  whqse  number  is  as  the  sand  of  the  sea. 

To  deceive:  xii.  9.  Satan's  aggressive  armor  is  always  deception 
(John  viii.  44).  His  greatest  deception  is  the  denial  of  his  own  ex- 
istence. 

Four  corners:  every  portion  (vii.  1;  1  Sam.  xiv.  38),  Hebrew. 

Gog  and  Magog:  Gog  is  the  name  of  the  king.  Magog  is  the 
name  of  his  people.  His  kingdom  was  in  "the  north  part"  (Ezek. 
xxxviii.  15),  in  the  region  north  of  the  Black  and  Caspian  seas,  the 
land  of  Scythia,  the  most  barbarous  and  savage  sountry  of  ancient 
times. 

"Barbarian,  Scythian"  (Col.  iii.  11). 

"Those  poor  men,  if  they  had  told  their  cause,  yea,  before  the 
Scythians,  should  have  been  judged  innocent"  (2  Mace.  iv.  47). 

"  The  Scythians  are  a  people  who  rejoice  in  murders,  and  scarcely 
differ  from  wild  beasts  "  ( Josephus  against  Appian,  ii.  37). 

In  Ezek.  xxxviii.  and  xxxix.,  Gog  and  Magog  prophetically  invade 
the  land  of  Israel,  and  are  defeated. 

The  prophet  Jeremiah,  i.  14,  iv.  6,  vi.  22-24,  predicts  the  invasion 
of  the  land  of  Israel  from  the  north,  and  by  the  north  must  mean 
Scythia,  as  he  does  not  mention  Babylon  till  chapter  xx.  4  of  his 
book. 

Scythopolis,  city  of  Scythians,  was  six  hundred  furlongs,  seventy- 
five  miles,  from  Jerusalem  (2  Mace.  xii.  29).  By  1  Mace.  v.  52,  Scyth- 
opolis is  identified  with  Bethsan,  the  modern  Beisan,  in  the  Jordan 
valley,  twelve  miles  south  of  the  Sea  of  Galilee,  and  four  miles  west 
of  the  Jordan. 

Bethsan  was  a  strong  military  position  (1  Sam.  xxxi.  10;  1  Mace, 
v.  52,  xii.  40,  41).  Its  name  Scythopolis  proves  its  possession  by  a 
body  of  Scythians,  who  may  have  invaded  Palestine,  according  to  the 
predictions  of  Jeremiah  and  Ezekiel,  and  according  to  the  history  of 
Herodotus,  B.C.  600  (i.  103-105). 

We  may  therefore  conclude,  that  both  Ezekiel  and  St.  John,  when 
referring  to  Gog  and  Magog,  derive  their  prophetic  imagery  from  an 
actual  invasion  of  the  Holy  Land  by  the  barbarous  Scythians. 

We  thus  discover  not  only  the  origin  of  St.  John's  imagery  in  Bev. 
xx.  8,  but  also  his  design  in  referring  to  the  Scythians.  By  this  refer- 
ence he  predicts  the  most  violent  and  deadly  assault  on  the  part  of 
large  numbers  of  mankind  upon  the  Church  of  Christ,  and  their  utter 
defeat. 


ST.   JOHN    THE  DIVINE.  343 


As  the  sand  of  the  sea:  that  is,  "innumerable"  (Heb.  xi.  12). 

9.  And  the}'  come  up  upon  the  breadth  of  the  earth,  and 
compass  the  fortress  of  the  saints,  even  the  city  which  is 
beloved.  And  yet,  there  comes  down  fire  out  of  heaven 
from  God,  and  utterly  devours  them. 

Come  up:  implies  attack.     "  Go  up  against"  (Judg.  i.  1). 

Breadth:  the  whole  extent  (Gen.  xiii.  17;  Job  xxxviii.  18;  Isa. 
viii.  8;  Hab.  i.  6). 

The  armies  of  Gog  and  Magog  occupy  the  entire  surface  of  the 
earth. 

Compass:  in  Luke  xxi.  20,  this  verb  describes  the  desolating  siege 
of  Jerusalem.  The  armies  of  Gog  and  Magog  are  besieging  "  the 
beloved  city."  St.  John  may  derive  his  imagery  from  the  sieges  of 
Jerusalem  by  the  Babylonians  (2  Kings  xxv.  1,  2)  and  by  the  Romans 
(Luke  xxi.  20,  28). 

The  language  of  St.  John  indicates  the  desperate  peril  to  which 
"the  beloved  city,"  now  in  a  state  of  close  and  assaulting  siege,  is 
exposed. 

The  fortress:  in  the  New  Testament,  the  English  Version  trans- 
lates the  Greek  noun  («)  "army"  (Heb.  xi.  34);  (5)  "camp"  (Heb. 
xiii.  11,  13);  (c)  "castle"  (Acts  xxi.  34,  37,  xxii.  24,  xxiii.  10,  16,  32). 

The  context  of  Rev.  xx.  9  requires"  castle,"  fortress,  as  the  mean- 
ing of  the  Greek  noun  in  this  verse!  The  saints  are  evidently  re- 
duced to  the  last  extremity.  They  do  not  risk  a  battle  in  the  open 
field.  They  retire  to  their  only  fortress  left  them,  their  "beloved 
city." 

The  beleaguered  saints  may  be  suffering  the  consequences  of  a 
long  and  hopeless  siege,  "famine  and  pestilence"  (Deut.  xxviii.  52- 
57;  2  Kings  xxv.  3;  Jer.  xxxii.  24). * 

The  horrors  of  starvation  and  pining  death  seize  the  decimated 
defenders  of  the  last  stronghold  of  revealed  religion  in  this  world. 

This  is  St.  John's  startling  exhibition  of  the  final  struggle  between 
infidelity,  and  loyalty  to  Christ. 

The  Tower  of  Antonia,  called  by  St.  Luke  "the  castle"  (Acts  xxi. 
34,  37),  St.  John  had  often  seen.  He  may  have  taken  his  imagery 
(Rev.  xx.  0)  from  this  castle,  as  he  uses  the  same  Greek  word  which 
is  translated  "castle"  by  St.  Luke.'2 

The  capture  of  the  Tower  of  Antonia  by  Titus,  the  Roman  general 
was  the  total  destruction  of  the  Jews  as  a  nation.3    The  annihilating 


>  Euaebiua  describes  the  famine  in  Jerusalem,  when  besieged  by  the  Romans, 
E.  II.,  iii.  6,  pp.  87,  etc. 

2  Vict.  Bible,  i.  p.  816.  3  /t/M  lu  p>  1307> 


344  THE  REVELATION   OF 

event  must  have  left  an  indelible  impression  upon  the  mind  of  St. 
John. 

According  to  our  Lord's  own  prediction  (Luke  xxi.  28),  the  destruc- 
tion of  Jerusalem  was  succeeded  by  the  prosperity  and  extension  of 
his  Church. 

"  So  long  as  the  shadows  of  the  Levitical  law,  along  with  cily  and 
temple,  were  standing,  the  kingdom  of  God,  or  the  free  exercise  of 
the  Christian  reli'jion,  did  not  as  yet  enjoy  unrestricted •  scope."  — 
Bengel  on  Luke  xxi.  28. 

"  When  ye  see  all  these  things  that  I  have  foretold  you,  begin  to 
come  to  pass,  then  take  comfort,  and  expect  with  confidence  that  the 
time  of  your  deliverance  and  of  the  firm  and  universal  establishment 
of  my  church  drawetli  nigh." — Dr.  Samuel  Clarke  on  Luke 
xxi.  28. 

The  siege  of  Jerusalem  by  the  "Romans  may  have  suggested  to  St. 
John  the  imagery  in  Rev.  xx.  9.  But  how  different  the  results  of  the 
two  sieges!  At  Jerusalem  the  Roman  besiegers  are  victors,  and  the 
besieged  Jews  are  destroyed.  On  the  contrary,  in  Rev.  xx.  9,  the  be- 
siegers, Gog  and  Magog,  are  totally  destroyed,  while  the  besieged, 
the  Church  of  Christ,  is  triumphant  and  perpetual  victor,  and  sole 
possessor  of  the  liberated  and  Christianized  earth. 

Even:  defining  the  nature  of  the  fortress  the  saints  are  holding; 
namely,  "the  beloved  city." 

The  city:  iii.  12,  on  which  see  notes. 

Beloved:  by  Christ  (i.  5,  iii.  9).  Over  Jerusalem,  on  Mount 
Zion,  Christ  shed  tears  of  love  (Luke  xix.  41).  Christ's  love  illumines 
the  last  scene  in  the  history  of  his  Church  in  this  world.  The  very 
last  word  in  this  history  is  Christ's  love.  When  the  besieged  and 
imperilled,  diminishing  Church  cannot  save  itself,  Christ's  love 
saves  it  (Rom.  viii.  37). 

Fire  comes  down:  (Gen.  xix.  24;  Ezek.  xxxviii.  22,  xxxix.  6). 
Every  portion  of  the  circumambient  atmosphere  over  the  entire  earth 
flashes  with  falling  lightning.  The  destruction  of  Gog  and  Magog  is 
sudden  and  utter,  and  is  from  God  (Matt.  xxiv.  27). 

Utterly  devours:  their  destruction  is  complete.  "God  makes 
an  utter  end  "  (Nah.  i.  9).     Second  strokes  of  lightning  do  not  fall. 

The  impressive  symbols  of  a  vast  besieging  army,  and  of  a  closely 
besieged  castle,  terminate  with  the  absolute  destruction  of  the  invest- 
ing army,  and  with  the  rescue  and  triumph  of  the  desperate  fortress. 

These  overwhelming  symbols  are  too  huge  and  impossible  to  be 
interpreted  literally.     They  must  be  understood  spiritually. 

The  imperishable  truths  taught  by  the  shining  symbols  St.  John 
saw  pictured  on  the  sky  encircling  Patmos,  are  for  our  present 
encouragement,  and  for  our  persistent  endurance  in  the  service  of 
Christ. 


ST.  JOHN   THE  DIVINE.  345 

1.  Infidelity  will  yet  cease  in  this  world. 

2.  Faith  in  Christ  will  he  universal. 

3.  The  Church  of  Christ  preserves  the  faith. 

4.  His  Church  will  triumph  over  every  form  of  opposition. 

5.  Though  not  in  person,  yet  by  his  truth,  by  his  Church  and  min- 
istry, and  by  his  Spirit,  Christ  will  be  universal  King  on  this  earth 
in  its  present  material  state. 

6.  The  complete  conversion  of  the  world  to  Christ  will  be  his 
greatest  miracle.     "My  word  shall  not  pass  away"  (Matt.  xxiv.  35). 

"Therefore,  my  beloved  brethen,  be  ye  stedfast,  unmovable, 
always  abounding  in  the  work  of  the  Lord,  forasmuch  as  ye  know 
that  your  labour  is  not  in  vain  in  the  Lord"  (1  Cor.  xv.  58). 

10.  And  the  devil,  who  deceiveth  them,  is  cast  into  the 
lake  of  fire  and  brimstone,  where  are  the  wild  beast  and  the 
false  prophet ;  and  they  shall  be  tormented  day  and  night, 
for  ever  and  ever. 

Deceiveth :  the  devil  deceives  infidels  by  the  hope  that  they  will 
destroy  the  Church,  and  be  masters  of  the  world.  Their  hopes  end 
in  remediless  disappointment. 

They:  the  wild  beast,  the  false  prophet,  and  the  devil. 

Day  and  night:  incessantly. 

For  ever  and  ever :  in  the  Greek,  unto  the  eternities  of  the  eter- 
nities; that  is,  eternally. 

The  devil  has  a  moral  nature.  His  nature  is  eternal.  His  moral 
and  eternal  nature  is  his  eternal  torment.  The  torment  of  the  Devil 
is,  in  part,  self-accusation.  This  is  the  torment  of  all  moral  beings 
in  this  world  and  in  the  world  to  which  all  souls  are  hastening. 

Thus,  with  the  exception  of  xxii.  6-20,  ends  the  second  part  of  the 
Apocalypse  of  St.  John.  With  it  also  ends  his  symbolical  exhibition 
of  the  probationary  history  of  the  Church  of  Christ  and  of  the  human 
race.  Our  Lord's  own  words  form  its  most  appropriate  summary  and 
final  exhortation :  "  Enter  ye  in  at  the  strait  gate;  for  wide  is  the  gate, 
and  broad  is  the  way,  that  leadeth  to  destruction,  and  many  there  be 
which  go  in  thereat;  because  strait  is  the  gate,  and  narrow  is  the 
way,  which  leadeth  unto  life,  and  few  there  be  that  find  it"  (Matt. 
vii.  13,  14).  "It  is  finished"  (John  xix.  30).  "The  master  of  the 
house  is  risen  up,  and  hath  shut  to  the  door"  (Luke  xiii.  25). 

RETROSPECT. 
We  have   now  beheld  the   series  of  visions  Jesus  Christ 
showed  unto  his  servant  John,  and  through  him  also  shows 
to  every  human  being  who  will  read  the  Book  of  Revelation. 


346  THE  REVELATION   OF 

These  numerous  visions  display  in  prophetic  symbols  the 
history  of  the  Church  of  Christ,  from  its  beginning  in  Pales- 
tine, nineteen  centuries  since,  to  its  end  in  the  remote 
future. 

Next  to  seeing  objects  with  our  natural  eyes,  symbolic 
vision  is  the  most  convincing  form  of  proof  in  our  posses- 
sion. Vision  brings  its  representations  into  the  present 
moment,  and  causes  them  to  appear  as  present  realities. 

It  is  a  fact  worthy  of  special  notice,  that  the  word  hope 
lias  no  place  in  the  Apocalypse.  There  is  no  room  for  hope. 
Hope  enters  the  future,  and  there  finds  the  objects  on  which 
it  rests.  Vision  has  no  future  :  it  lives  only  in  the  present. 
As  proof,  vision  does  not  depend  upon  reasonings  and  demon- 
strations and  conclusions.  Vision  merely  displays  its  ob- 
ject ;  and  its  exhibition  is  to  the  mind  of  the  beholder  a 
present  reality,  bringing  with  it  its  own  truth,  and  impressing 
it  indelibly  upon  his  conviction  and  judgment.  Vision  is  a 
kind  of  proof  which  can  reach  every  human  heart.  All 
minds  cannot  weigh  demonstrative  evidence ;  but  all  e3Tes 
can  see,  and  all  hearts  can  believe,  the  visions  they  behold. 

The  visions  of  the  Apocalypse  show  its  design.  Christ 
designs  the  book  for  all  eyes  and  all  hearts.  When  the 
book  is  more  generally  read,  Christianity  will  be  more  gener- 
ally believed  and  obeyed. 

The  Book  of  Revelation  most  clearry  and  most  positively 
foretells  and  contemplates  the  universal  prevalence  and  do- 
minion of  the  Gospel  of  Jesus  Christ  in  this  present  world. 

Confirmations  of  the  prophetic  declarations  of  the  Apoca- 
lypse abound,  both  in  the  book  itself,  and  in  the  past  history 
of  the  Christian  Church,  and  in  the  present  condition  of  the 
Church  and  the  world. 

I.  The  instrumentalities  Christ  himself  provides,  in  the 
Book  of  Revelation,  for  the  conversion  of  the  whole  world 
to  himself,  strongly  confirm  the  symbolic  predictions  he  there 
exhibits. 

1.  In  the  very  first  vision  Christ  grants  us  in  the  Apoca- 


ST.   JOHN   THE   DIVINE.  347 

lypse,  he  manifests  himself  as  "the  Son  of  man"  (Rev. 
i.  13). 

As  "the  Son  of  man,"  Christ  is  God  incarnate.  lie 
himself,  though  God,  partakes  of  our  human  nature.  In  our 
nature,  he  now  ever  lives,  and  ever  will  live.  Christ's  in- 
carnation creates  in  the  human  famil}'  universal  brotherhood. 
Christ's  incarnation  is  the  pledge  and  the  power  insuring  the 
realization  both  of  the  universal  brotherhood  of  mankind,  and 
of  their  universal  restoration  from  the  slavery  of  sin  to  the 
liberty  of  holiness. 

2.  In  the  Apocalypse,  the  Son  of  man  "  hath  the  seven 
Spirits  of  God"  (iii.  1).  By  this  possession  and  control, 
the  Son  of  man  provides  for  his  own  incessant  presence  in 
his  Church  and  the  world,  and  also  for  the  renovating  and 
transforming  power  of  all  the  agencies  he  appoints  for  the 
instruction,  improvement,  and  salvation  of  men, — his  minis- 
try, his  Bible,  his  sacraments,  his  worship,  his  Church. 

Both  Christ  incarnate  and  the  Holy  Spirit  are  omnipotent 
and  omnipresent.  Thus  almighty  and  everywhere  present, 
the}'  are  fully  equal  to  the  complete  accomplishment  of  the 
superhuman  work  the  Apocalyptic  symbols  so  positively  and 
so  repeatedly  predict,  —  the  universal  extension  and  sovereign 
rule  in  all  lands  of  the  gospel  of  the  incarnate  Son  of  the 
merciful  Father  of  all  human  spirits. 

II.  The  past  history  of  the  Church  of  Christ  largely  con- 
firms the  prophetic  symbols  of  the  Apocalypse,  respecting 
the  universal  reign  of  his  gospel. 

In  the  centuries  gone  by,  the  gospel  has  not  been  a  dead 
letter  in  the  world.  The  gospel  has  abolished  human  slavery 
in  all  Christian  countries.  The  gospel  converted  the  North- 
ern hordes  which  overturned  the  Roman  Empire,  from  hea- 
thenism to  Christianit}r,  and  out  of  this  Christianized  barbar- 
ism constructed  Christian  Europe. 

The  Christian  civilization  which  now  cheers  and  blesses  all 
Christian  lands  is  the  work  of  the  power  of  God  in  the 
Gospel  of  Jesus  Christ. 


348  THE  REVELATION   OF 

Before  the  coming  of  Christ,  women  were,  in  all  heathen 
communities,  slaves.  Of  their  present  freedom,  culture,  and 
refinement,  the  gospel  of  Christ  is  the  sole  author. 

These  are  some  of  the  might}T  achievements  and  blessings 
of  the  gospel  during  the  period  we  so  justly  call  the  Chris- 
tian era.     The  past  insures  the  future. 

III.  The  present  spirit  of  the  Church,  and  of  the  world, 
still  more  amply  confirms  the  hopeful  predictions  of  the 
Apocalypse  respecting  the  future  universality  of  the  Gospel. 

1.  Never  since  apostolic  days,  has  the  Church  of  Christ 
been  so  extensively  and  powerfully  pervaded  and  controlled 
by  the  missionary  spirit,  as  at  the  present.  This  spirit  of 
Christian  benevolence  and  effort  characterizes  all  names  and 
bodies  of  Christians.  If  separated  from  each  other  on  other 
grounds,  they  are  all  united  as  one  man  in  the  burning  and 
impellent  purpose  of  obeying  Christ's  undying  command, 
"  Preach  the  gospel  to  every  creature." 

Nor  is  the  missionary  spirit  simply  the  common  purpose  of 
all  Christ's  people.  All  continents  and  islands  are  vocal 
witnesses  to  the  most  encouraging  fact,  that,  "  wherever  the 
foot  of  man  treads,"  Christian  missions  are  accomplished 
blessings. 

2.  Care  for  the  poor,  to  an  extent  before  unknown  in  the 
history  of  the  world,  inspires  and  controls  innumerable  multi- 
tudes of  Christian  hearts.  Wherever  care  for  the  poor  is 
practical  and  efficient,  it  is  the  realization  of  Christ's  uni- 
versal brotherhood  ;  and  the  old  and  desolating  evils  of  igno- 
rance, intemperance,  licentiousness,  brutality,  starvation, 
misery,  and  premature  death,  depart  like  the  possessing 
demons  of  old  at  the  resistless  command  of  Christ. 

The  gospel  enjoins  the  spirit  of  peace.  The  observance  of 
this  injunction  by  modern  nations  has,  without  doubt,  re- 
cently increased. 

(a)  The  causes  of  national  hostility  have  diminished. 
The  neglect  of  legitimacy  in  the  kingly  succession  is  no 
longer  the  occasion  of  a  declaration  of  war,  and  the  in- 
vasion of  the  offending  kingdom. 


ST.   JOHN   THE   DIVINE.  349 

(b)  In  national  differences,  there  is  a  growing  disposition 
to  settle  the  conflicts  by  arbitration. 

Both  the  diminution  of  the  occasions  of  war,  and  the  pref- 
erence of  peaceful  arbitration  over  resort  to  settlement  by 
armies,  are  cheering  indications  that  the  gospel  of  peace  is 
erecting  not  only  an  abiding  throne  in  the  palaces  of  kings, 
but  also  a  permanent  seat  in  all  halls  of  legislation. 

The  past  and  present  victories  of  the  gospel  of  Christ  are 
pledges  and  securities  of  its  future  triumphs.  The  gospel  is 
a  stream  which  acquires  width' and  depth  and  strength,  the 
farther  it  progresses.  The  power  of  the  gospel  will  be  vast- 
ly greater  in  the  next  generation  than  it  is  in  the  present. 
Its  inherent  force  will  constantly  increase.  Its  human  agents 
will  be  immeasurably  multiplied.  The  inspiring  breath  of 
the  Hoty  Spirit  will  be  the  new  life  of  souls  beyond  all  count. 
The  Son  of  man,  embraced  because  of  his  own  surpassing 
love  for  his  own  brotherhood,  will  yet  be  welcomed,  beloved, 
adored,  and  served  by  all  hearts. 

This  remarkable  structural  peculiarity  of  the  Apocalypse 
prefigures  both  the  coming  histo^  of  the  gospel,  and  its 
final  triumphant  glory.  As  the  visions  of  the  book  are 
multiplied,  their  vividness  becomes  brighter  and  brighter. 
This  glowing  splendor  is  the  foreshow  of  the  radiance  from 
the  rising  sun,  diffusing  the  full  realization  of  the  ecstatic  bliss 
the  gospel  will  confer  when  sin  and  misery  will  be  on  this 
happy  earth  only  historical  remembrances  ;  and  holiness,  and 
the  pure  image  of  Christ,  will  be  the  possession  and  J03'  of  all 
the  Christian  brethren  and  Christian  sisters,  redeemed  and 
cleansed  by  his  blood,  and  saved  and  prepared  for  his  second 
advent  by  the  grace  and  power  of  the  Holy  Ghost. 


350'  THE   REVELATION    OF 


THIRD  DIVISION  (Chapters  xx.  11-xxii.  1-5). 

CHAPTER   XX.    (continued). 

THE   UNIVERSAL   JUDGMENT   AND  ITS   DECISIONS 
(Verses  11-15). 

11.  And  I  saw  a  great  white  throne,  and  him  who  sitteth 
upon  it ;  from  whose  presence  the  earth  and  the  heavens  flee 
away,  and  no  place  is  found  for  them. 

Great  white  throne:  "I  saw  the  Lord  sitting  upon  a  throne, 
high  and  lifted  up"  (Isa.  vi.  1).  The  occupant  of  this  throne  is  the 
Son  of  God  (John  xii.  41). 

The  occupant  of  the  great  white  throne  of  final  judgment  is  God 
the  Son  (Matt.  xxv.  31-46;  John  v.  22). 

In  Isa.  vi.  9,  the  Son  of  God  on  his  throne  sends  forth  the  prophet 
Isaiah,  one  of  the  precursors  of  the  gospel  ministry. 

From  his  great  white  throne  (Rev.  xx.  11),  he  summons  all  nations 
of  men  before  him  to  account  for  the  reception  they  have  given  this 
ministry. 

The  universal  resurrection  precedes  the  universal  judgment  (John 
v.  27-29). 

This  resurrection  is  material,  because  our  Lord  in  the  context 
(verses  25,  26)  distinguishes  it  from  the  spiritual  resurrection.  Since 
the  universal  resurrection  is,  therefore,  literal  and  visible,  the  uni- 
versal judgment  will  also  be  literal  and  visible. 

"  Before  him  shall  be  gathered  all  nations"  (Matt.  xxv.  31,  32). 

Great:  compared  with  the  "thrones"  of  the  saints  (Rev.  xx.  4), 
and  all  other  thrones. 

White:  with  "throne"  nowhere  else  in  Bible  Greek. 

The  garment  of  the  enthroned  Judge,  "the  Ancient  of  days,"  is 


ST.   JOITN   THE   DIVINE.  351 

white  (Dan.  vii.  9).  White  is  the  emblem  of  purity ;  ''made  their 
robes  white  in  the  blood  of  the  Lamb"  (Kev.  vii.  14).  Applied  to  a 
judgment-throne,  white  denotes  impartial  and  absolute  justice. 

The  earth  and  the  heavens :  the  present  earth  and  its  present 
heaven,  or  atmosphere.  "  The  heavens  and  the  earth  which  are  now" 
(2  Pet.  iii.  7). 

Place  is  not  found  for  them:  the  present  earth  and  its  heaven 
totally  disappear.  They  are  to  be  entirely  and  forever  destroyed. 
"The  heavens  and  the  earth,  which  are  now,  are  reserved  unto  fire. 
The  heavens  shall  pass  away,  and  the  elements  shall  melt  ^ith  fervent 
heat;  the  earth  also  shall  be  burned  up"  (2  Pet.  iii.  7,  10). 

Since  the  present  earth  and  its  heaven  are  thus  to  be  utterly 
destroyed,  they  are  not  to  be  renovated  for  the  residence  of  Christ's 
people  after  the  universal  judgment. 

The  repeopling  of  the  earth  after  Noah's  flood  does  not  foreshadow 
and  predict  any  such  renovation.  The  only  shadow  of  this  prediction 
is  the  misunderstanding  of  these  words  of  St.  Peter,  "The  world  that 
then  was,  being  overflowed  with  water,  perished"  (2  Pet.  iii.  6). 

"  The  world"  in  this  verse  6  is  not  the  material  earth,  but  is  "the 
world  of  the  ungodly"  (2  Pet.  ii.  5). 

This  is  St.  Peter's  own  explanation.  "God  spared  not  the  old 
world,  bringing  in  the  flood  upon  the  world  of  the  ungodly"  (2  Pet. 
ii.  5). 

According  to  St.  Peter,  therefore,  "the  old  world"  is  not  the  old 
earth,  but  is  solely  "  the  world  of  the  ungodly." 

As  the  world,  in  2  Pet.  ii.  5,  is  the  world  of  the  ungodly,  so,  in 
2  Pet.  iii.  6,  the  world  is  not  the  old  earth,  but  is  exclusively  the  world 
of  ungodly  men.  When,  then,  in  2  Pet.  iii.  6,  St.  Peter  saith,  "  The 
world  perished,"  he  does  not  say  the  earth  perished,  but  this  is  his 
only  declaration:  The  world  of  the  ungodly  perished. 

As  the  earth  did  not  perish  in  the  days  of  Noah,  it  was  not  after- 
wards renovated.  By  Noah's  flood,  the  material  world  did  not  perish, 
only  the  ungodly  world,  the  ungodly  people,  perished.  Since  the 
material  world  did  not  then  perish,  it  was  not  then  renovated  to  be 
the  pledge  and  the  model  of  its  renovation  and  inhabitation  at  Christ's, 
second  coming. 

12.  And  I  saw  the  dead,  great  and  small,  standing  before 
the  throne;  and  books  are  opened:  and  another  book  is 
opened,  which  is  the  book  of  life  :  and  from  the  records  in 
the  books,  the  dead  are  judged,  according  to  their  works. 

The  dead:  are  all  men  who  have  died.  That  the  expression,  "  the 
dead,"  designates  all  who  have  died,  is  certain  from  the  receptacles 


352  THE  REVELATION   OF 

out  of  which  these  dead  come.  These  receptacles  are  the  "  sea,  death, 
and  Hades"  (verse  13).  Each  of  these  receptacles  delivers  all  its 
contents.  There  are  no  reserves.  But  death  and  Hades  hold  all  the 
dead.     "Death  passed  upon  all  men"  (Rom.  v.  12). 

St.  John  himself  thus,  by  the  receptacles  of  the  dead,  affirms  that 
"the  dead  "  include  all  men  who  have  died. 

All  these  dead  are  no  longer  dead.  They  are  all  alive.  "Deliv- 
ered up"  by  the  sea  and  death  and  hades,  they  are  all  "risen  from 
the  dead"  (1  Cor.  xv.  20). 

Risen  from  the  dead,  all  are  clothed  with  immortal  bodies.  "The 
dead  shall  be  raised  incorruptible"  (1  Cor.  xv.  52).  Each  "is  raised 
a  spiritual  body"  (verse  44). 

Great  and  small:  all  ages  of  men,  all  mankind  who  reached  the 
age  of  personal  responsibility  before  they  died. 

Standing  before  the  throne:  standing  for  trial.  "I  stand  at 
Caesar's  judgment-seat"  (Acts  xxv.  10). 

This  present  earth  and  its  heaven  having  disappeared,  the  place  of 
Christ's  great  white  throne  and  the  standing-place  of  the  risen  dead 
may  be  the  limitless  space  now  enclosed  by  the  earth  in  its  annual 
circuit.  Christ's  omnipotence  will  provide  a  judgment-hall  of  suffi- 
cient amplitude. 

Books  are  opened:  containing  accusations  (Dan.  vii.  10;  Ps.  lvi. 
8;  Isa.  Ixv.  6). 

The  symbolism  of  books  represents,  — 

I.  Conscience  (Rom.  ii.  15).  The  consciences  even  of  the  wicked 
will  approve  the  decisions  of  Christ. 

II.  The  moral  law  under  which  men  were  living,  and  still  at  the 
judgment-seat  retained  in  their  memories. 

III.  The  omniscience  of  the  Judge  (John  v.  45). 

The  book  of  life  (Exod.  xxxii.  32;  Ps.  lxix.  28;  Dan.  xii.  1;  Mai. 
iii.  16;  Phil.  iv.  3;  Rev.  xiii.  8,  xvii.  8,  xxi.  27) :  symbolizes  the  omnis- 
cience and  love  of  Christ  (Matt.  xxv.  33,  34). 

In  the  books:  in  the  several  books. 

According  to  their  works:  in  this  world  (2  Cor.  v.  10). 

So  impartial  and  just  will  Christ's  final  sentences  be,  that  neither 
angel  nor  human  soul  will  dissent  either  in  word  or  in  conviction. 

Every  mouth  will  be  stopped  (Rom.  iii.  19). 

Every  heart  will  hide  the  bitterness  it  knoweth  (Prov.  xiv.  10). 

13.  And  the  sea  gives  up  the  dead  that  are  in  it;  and 
death  and  Hades  give  up  the  dead  that  are  in  them  ;  and 
they  are  judged,  each  one,  according  to  their  works. 

The  sea:  designates  all  oceans  anc}  seas — all  waters,  as  distin- 
guished from  the  dry  land. 


ST.   JOHN   THE  DIVINE.  353 

The  material  sea  is  meant.  In  the  Apocalypse,  the  word  "sea" 
occurs  twenty-four  times.  The  ''sea  of  r/lass"  three  times  (iv.  6,  xv. 
2  twice)  is  figurative.  In  every  other  instance  the  sea  is  contrasted 
with  the  material  earth,  and  is  therefore  itself  material.  Usage,  not 
conjecture,  decides  the  sense  in  which  "sea"  is  to  be  understood  in 
Rev.  xx.  13. 

Our  Lord  predicts  the  resurrection  of  all  the  dead  buried  on  the 
land:  "All  that  are  in  the  graves  [tombs]  shall  come  forth"  (John 
v.  28,  29). 

This  prediction  St.  John  enlarges,  by  foretelling  the  resurrection  of 
all  the  dro'oned.     This  class  of  the  dead  includes  vast  multitudes. 

(a)  The  antediluvians  who  perished  in  Noah's  flood. 

(b)  The  Egyptians  who  were  drowned  in  the  Red  Sea. 

(c)  The  combatants  who  were  killed  in  naval  engagements. 

(d)  The  mariners  and  travellers,  who,  during  the  many  centuries 
of  navigation,  have  disappeared  in  the  ingulfing  waves  of  the  sea. 

To  our  apprehension,  the  resurrection  of  the  buried  in  the  sea 
seems  more  difficult  than  the  resurrection  of  the  buried  on  the  land. 
In  our  minds,  the  lo'-t  at  sea  have  no  locality:  on  the  contrary,  we 
know  the  very  places  where  the  precious  dust  of  the  sleepers  in  graves 
is  awaiting  its  return  to  life. 

Perhaps  St.  John  addresses  this  apprehension  of  ours,  when  he 
assures  us  that  even  the  sea,  through  the  omnipotence  of  Christ,  shall 
at  the  universal  resurrection  recall  to  life  the  unknown  myriads  now 
sleeping  in  the  silent  depths  of  all  seas. 

How  the  sea  can  surrender  its  dead,  when,  according  to  Rev.  xx.  11, 
the  earth,  and  with  it  the  sea,  has  passed  away,  is  not  a  real  difficulty. 
Rev.  xx.  11  describes  the  consummation  of  the  last  judgment;  Rev. 
xx.  13  describes  the  process  of  the  last  judgment  before  its  absolute 
completion. 

Death:  in  the  language  of  the  Bible,  death  is  a  king  (Rom.  v. 
14),  "  reigning  from  Adam  to  Moses,"  and  from  Moses  to  the  end  of 
the  world,  over  the  bodily  life  of  every  human  being.  From  the  do- 
minion of  this  king,  no  one  escapes:  "It  is  appointed  unto  men  to 
die"  (Heb.  ix.  27). 

But  Christ  has  conquered  death  (1  Cor.  xv.  57).  At  the  universal 
resurrection,  Christ  compels  death  to  surrender  the  bodies  of  all  men, 
on  which  Christ  himself  then  confers  animal  life. 

Hades:  the  invisible  world;  "the  place  of  departed  spirits"  (Apos- 
tles' Creed,  Book  of  Common  Prayer).  Hades  thus  holds  at  the 
present  time  the  soids  of  all  the  disembodied  children  of  Adam. 

The  duration  of  the  disembodied  state,  though  long,  is  temporary. 
Hades,  when  Christ  comes  to  judgment,  will  deliver  all  souls  into  his 
hands.    The  re-union,  through  Christ's  resistless  power,  of  all  the 


354  THE  REVELATION    OF 

bodies  and  all  the  souls  of  mankind,  will  constitute  the  universal  res- 
urrection, the  great  preparation  for  the  universal  and  final  judgment'. 
Judged  each  one  according  to  their  -works:  works, — not 
thoughts,  not  feelings,  not  words,  not  profession,  either  merely  or 
mainly;  but  works.  Work  is  thought,  feeling,  speech,  profession, 
acted.  Action  is  consummation.  Action  includes  all  its  predecessors. 
Action  expresses  character.  Most  justly  do  our  works  decide  our 
eternal  destiny.  What  depth  of  emphasis  do  these  facts  create  in 
this  exhortation  of  St.  Paul,  "Be  careful  to  maintain  good  works" 
(Tit,  iii.  8). 

14.  And  death  and  Hades  are  cast  into  the  lake  of  fire. 
This  second  death  is  the  lake  of  fire. 

Cast  into  the  lake  of  fire :  and  there  burned  up;  that  is,  death 
and  Hades  cease  to  exist.  Men's  bodies  die  no  more.  Men's  souls 
are  no  more  separated  from  their  bodies.  The  place  of  departed 
spirits  is  annihilated. 

This  second  death  is  the  lake  of  fire  :  this  second  death  is  caused 
by  the  lake  of  fire.  When  the  subject  is  capable  of  cessation,  extinc- 
tion follows  immersion  in  the  lake  of  fire:  When  the  subject  is  in- 
herently deathless,  endless  suffering  follows. 

The  fact,  though  most  appalling,  is  most  undeniable.  It  is  St. 
John's  divine  teaching,  and  so  must  be  true  and  unalterable.  "Who- 
soever was  not  found  written  in  the  book  of  life  was  cast  into  the 
lake  of  fire"  (Eev.  xx.  15). 

Death  and  Hades  are  capable  of  cessation:  every  human  soul  is 
eternal.  "These  shall  go  away  into  everlasting  punishment"  fMatt. 
xxv.  46).  The  eternity  of  the  punishment  proves  the  eternity,  in  their 
nature,  of  the  punished.  Thus  eternal  in  its  own  nature,  every  human 
soul  is  incapable  of  cessation.  Whatever,  then,  is  represented  by  the 
lake  of  fire,  be  it  an  accusing  conscience,  or  infliction  from  God,  or 
both,  the  misery  of  lost  souls,  as  portrayed  by  St.  John,  is  hopeless. 
"  Who  shall  dwell  with  everlasting  burnings  ?  "  (Isa.  xxxiii.  14. )  Who 
can  consent  to  make  himself  incapable  of  regeneration,  and  to  fit  him- 
self solely  for  the  companionship  of  the  devil  and  all  unholy  souls  ? 

15.  And  if  any  one  is  not  found  written  in  the  book  of 
life,  he  is  cast  into  the  lake  of  fire. 

Is  not  found:  omission  from  the  book  of  life  involves  not  only 
the  loss  of  heaven,  but  also  the  actual  infliction  of  the  second  death 
(verse  14,  note). 

The  non-appearance  of  one's  name  in  the  book  of  life  must  there- 


ST.  JOHN   THE  DIVINE.  355 

fore  be  his  own  fault  and  his  own'sin.  "I  have  no  pleasure  in  the 
death  of  him  that  dieth,  saith  the  Lord  God;  wherefore,  turn  your- 
selves, and  live  ye"  (Ezek.  xviii.  32),  while  ye  can. 

Our  Saviour  gives  the  true  reason  of  the  sinner's  spiritual  death 
and  endless  misery  :  "Ye  will  not  come  unto  me,  that  ye  may  have 
life  "  (John  v.  40).  "  Who  can  understand  his  errors?  Cleanse  thou 
me  from  my  secret  faults"  (Ps.  xix.  ]2).  "  Create  in  me  a  clean  heart, 
O  God,  and  renew  a  right  spirit  within  me  "  (Ps.  li.  10). 


356  THE   REVELATION    OF 


CHAPTER   XXI. 

THE  NEW  JERUSALEM. 

INTRODUCTION. 

In  attempting  to  understand  St.  John's  description  of  the 
New  Jerusalem,  two  rules  are  essential :  — ■ 

1.  Rejection  of  all  astronomical  facts  disclosed  to  us  by 
modern  science. 

2.  Adoption  of  St.  John's  imagery  derived  from  the  Old 
Testament. 

I.  St.  John  knew  nothing  of  the  actual  connection  between 
the  earth  and  the  sun  and  moon.  He  did  not  know  that  the 
earth  revolves  about  the  sun,  and  the  moon  about  the  earth. 
With  him  the  earth  was  not  essentially  dependent  upon  the 
sun  and  moon.  He  could,  therefore,  construct  a  world  with- 
out either  sun  or  moon. 

He  knew  nothing  of  the  origin  of  rain  hy  the  process  of 
evaporation  of  water  from  the  ocean  ;  nothing  of  the  forma- 
tion of  clouds,  and  the  precipitation  of  their  contents  to  the 
earth.  He  could,  in  consequence,  make  an  earth  without  an 
ocean,  and  without  a  concave  atmosphere. 

St.  John's  ignorance  in  these  respects  we  must  constantly 
recognize,  in  our  attempts  to  understand  him  when  drawing 
pictures  of  the  New  Jerusalem. 

II.  In  constructing  the  New  Jerusalem,  St.  John  would, 
as  a  Jew,  familiar  and  (illed  with  the  ideas  of  the  Old  Tes- 
tament, freely  employ  its  peculiar  imagery. 


ST.   JOHN   THE  DIVINE.  357 


The  Old  Testament  exhibits  the  heavenly  state  of  God's 
people  in  two  forms,  —  a  country  and  a  city. 

1.  The  picture  of  heaven  as  a  country  is  derived  from  the 
earthly  Canaan. 

Instances  of  this  representation  we  find  both  in  the  Old 
and  New  Testaments. 

Among  these  instances,  the  following  are  most  instruc- 
tive :  — 

(a)  "  Thine  eye  shall  behold  the  land  that  is  very  far  off" 
(Isa.  xxxiii.  17). 

"I  believed  to  see  the  goodness  of  the  Lord  in  the  land 
of  life"  (Ps.  xxvii.  13). 
Also  Ps.  cxvi.  9,  cxlii.  5. 

(b)  This  very  imagery  our  Lord  uses  in  one  of  his  beati- 
tudes :  — 

"  Blessed  are  the  meek,  for  they  shall  inherit  the  land  [of 
life]  "  (Matt.  v.  5). 

2.  The  picture  of  heaven  as  a  city  is  derived  from  Jerusa- 
lem on  Mount  Zion. 

St.  Paul  declares  the  city  Jerusalem  to  have  both  a  literal 
and  a  spiritual  signification  :  — 

(a)  "Jerusalem  which  now  is"  (Gal.  iv.  25). 

(b)  "  Jerusalem  which  is  above  "  (verse  26). 

"  Ye  are  come  unto  Mount  Zion,  and  unto  the  city  of  the 
living  God,  the  heavenly  Jerusalem"  (Heb.  xii.  22). 

"Abraham  looked  for  the  city  having  the  foundations" 
(xi.  10). 

With  these  Bible  representations  of  heaven,  both  as  a 
country  and  as  a  city,  in  his  mind,  St.  John,  when  in  Rev. 
xxi.  1  he  sees  "  a  new  heaven  and  a  new  earth,"  the  future 
residence  of  the  risen  and  glorified  saints,  describes  the  new 
world  both  as  a  country  and  as  a  city. 

At  first  sight,  the  new  heaven  and  the  new  earth  appear  to 
be  a  city.  But  when  we  learn  the  symbolic  dimensions  of 
the  "New  Jerusalem,"  and  recall  the  vast  size  of  the  typi- 
cal  Jerusalem   of    the   prophet    Kzekiel    (xlviii.    30-35),    a 


358  THE  REVELATION   OF 

model  which  St.  John  himself  follows  (chapters  xxi.,  xxii., 
of  his  Apocalypse) ,  we  perceive  that  the  cit}T  of  Jerusalem 
is,  in  its  enlarged  extent,  a  country.  As  a  city,  the  New 
Jerusalem  fills  the  entire  land  of  the  heavenly  Canaan. 
Country  and  city  are,  in  their  dimensions,  but  one  and  the 
same. 

The  fact  of  local  identity  will  help  explain  portions  of  St. 
John's  language  in  his  delineations  of  the  New  Jerusalem, 
"  the  new  heaven  and  the  new  earth." 

REPETITIONS  IN"  CHAPTERS  XXI.  AND  XXII. 

In  all  the  preceding  sections  of  the  Apocalypse,  recapitula- 
tion is  an  obvious  and  instructive  characteristic  of  the  book. 
The  same  peculiarity  pervades  the  last  two  chapters.  The 
design  of  the  repetitions  is  impressiveness  and  certainty 
(Gen.  xli.  32). 

There  are  two  exhibitions  and  descriptions  of  "  the  New 
Jerusalem." 

The  first  exhibition  and  description  occupy  xxi.  2-7. 

The  second  exhibition  and  description  occupy  xxi.  9-xxii. 
15. 

The  second  portion  contains  repetitions  and  amplifications 
of  the  first  portion. 

1.  The  city  itself;  xxi.  2  is  amplified  by  xxi.  9-xxii.  5. 

2.  Its  blessings  ;  xxi.  3,4,  5,  are  amplified  by  xxi.  22- 
26,  xxii.  2-5. 

3.  Its  citizens  ;  xxi.  6,  7,  are  amplified  by  xxi.  24,  27, 
last  clause,  and  xxii.  3-5,  7,  11,  14. 

4.  Its  outcasts  ;  xxi.  8  is  amplified  by  xxi.  27  and  xxii. 
11,  15. 

5.  Its  securit}',  namehT,  Christ's  eternity;  xxi.  6  is  ampli- 
fied b}^  xxii.  13,  "  the  Beginning  and  the  End." 


1.  And  I  saw  a  new  heaven  and  a  new  earth ;  for  the  first 
heaven  and  the  first  earth  are  passed  away.  And  so  there 
is  no  more  sea. 


ST.    JOHN   THE    DIVINE.  359 

A  new  heaven  and  a  new  earth:  in  the  Bible,  "heaven  and 
earth"  sometimes  mean  this  material  world* 

"  Thy  heaven  that  is  oner  thy  Jiead,  and  the  earth  that  is  under 
time"  (Dent,  xxviii.  23). 

"  Heaven  and  earth  shall  pass  away"  (Matt.  xxiv.  35). 

"  The  world  passeth  away  "  (1  John  ii.  17). 

When,  therefore,  St.  John  sees  a  new  heaven  and  a  new  earth,  he 
sees  a  new  world.  The  heaven  and  earth  St.  John  sees  are  "new," 
because  they  differ  from  the  old  heaven  and  earth.  The  old  heaven 
and  earth  were  material.  The  new  heaven  and  the  new  earth  are, 
consequently,  immaterial  and  spiritual. 

Are  passed  away :  the  departure  and  destruction  of  the  old 
material  earth  and  its  heaven  (its  atmosphere)  make  necessary  the 
creation  and  appearance  of  a  spiritual  world  for  the  residence  of 
the  saints  with  spiritual  bodies. 

The  new  world  is  not  the  old  world  spiritualized,  but  is  a  different 
and  better  creation  than  the  old  world  of  matter. 

No  more  sea  :  for  the  omission  of  the  sea  in  the  new  world,  there  is 
this  obvious  reason:  a  material  sea  cannot  exist  in  a  spiritual  world. 
The  absence  of  the  sea  proves,  therefore,  the  sphituality  of  the  new 
world.  A  world  without  an  ocean,  and  consequently  without  evapo- 
ration, without  rain,  rivers,  vegetation,  and  animal  life,  must  be 
spiritual. 

2.  Even  the  holy  eit}-,  the  New  Jerusalem,  I  saw  coming 
down  out  of  heaven  from  God,  prepared  as  a  bride  adorned 
for  her  husband. 

The  holy  city,  the  New  Jerusalem,  is  identical  with  the  new  heaven 
and  the  new  earth.  The  new  heaven  and  the  new  earth  is  the  new 
world  for  the  residence  of  the  saints;  and  this  new  world  is  the  New 
Jerusalem,  the  holy  city. 

Coming  down:  the  descent  of  the  New  Jerusalem  cannot  be  to 
this  present  earth.  In  St.  John's  vision,  this  present  earth,  "  the  first 
earth,"  Jias  forever  passed  away  (verse  1). 

In  Rev.  iii.  12,  the  New  Jerusalem  is  described  as  the  city  "which 
is  cominy  down  out  of  heaven."  According  to  this  description,  in  the 
present  tense,  this  city  is  incessantly  coming  down.  This  incessant 
descent  of  the  New  Jerusalem  is  its  great  characteristic,  pertaining  to 
it  continually  and  perpetually. 

The  descents,  then,  which  St.  John  sees  (Rev.  xxi.  2,  10)  are  by  no 
means  the  first  descents  of  the  holy  city  of  God. 

The  first  descent  (Rev.  iii.  12)  is  a  symbol  of  the  divine  origin 
oj  the  Church. 


360  777  £   REVELATION    OF 

The  other  recorded  descents  (Rev.  xxi.  2,  10)  are  also  symbols  of 
the  same  kind  of  origin. 

That  descent  denotes  divine  original,  this  following  narrative 
proves: — 

Peter  saw  "heaven  opened,  and  a  certain  vessel  descending  unto 
him"  (Acts  x.  11). 

"I  saw  a  certain  vessel  descend,  let  down  from  heaven"  (Acts 
xi.  5). 

The  great  truth  of  the  divine  origin  of  the  Church,  thus  symbol- 
ized, is  also  expressed  in  these  plain  words  of  the  enthroned  Alpha 
and  Omega:  "Behold,  new  am  I  making  all  things  "  (Rev.  xxi.  5,  0). 

The  descent,  therefore,  of  the  New  Jerusalem  does  not  teach  that 
its  location  will  be  on  this  earth.  This  earth  is  to  be  utterly  destroyed 
(verse  1,  note). 

The  descent  of  the  New  Jerusalem  is  the  creation  of  the  new 
heaven  and  the  new  earth,  the  new  world,  for  the  eternal  home  of  the 
risen  and  glorified  people  of  God. 

Prepared:  not  the  city,  but  its  inhabitants.  This  is  Bible  usage. 
"  When  he  was  come  into  Jerusalem,  all  the  city  was  moved"  (Matt, 
xxi.  10). 

As  a  bride :  xix.  7. 

Adorned :  the  bride's  adornment,  the  Bible  thus  specifies:  (a)  attire 
(Jer.  ii.  32),  "fine  linen"  (Rev.  xix.  8);  (6)  jewels  (Isa.  lxi.  10;  Rev. 
xxi.  19). 

THE  TABERNACLE  OF  GOD  (Verses  3-8). 

3.  And  I  heard  a  great  voice  from  the  throne,  saying, 
Behold  the  tabernacle  of  God  with  men.  and  he  shall  dwell 
with  them,  and  the}'  themselves  shall  be  his  people,  and  he 
himself,  God  with  them,  shall  be  their  God. 

From  the  throne:  from  the  enthroned  King  (xix.  5). 

The  tabernacle  of  God  with  men:  "tabernacle"  in  Revelation 
only  here  and  xiii.  6,  xv.  5.  See  Lev.  xxvi.  11,  12,  from  which  the 
language  of  this  verse  is  derived. 

By  the  shechinah,  God  dwelt  in  the  tabernacle  in  the  wilderness. 
The  prophet  Ezekiel  repeats  this  language  (xxxvii.  27). 

Men:  as  a  class  of  beings  (Jas.  iii.  9). 

Seventeenth  Triplet, 
(a)  Dwell  with  them,  (6)  his  people,  (c)  their  God. 
1.  Dwell:  in  New  Testament,  only  John  i.  14;  Rev.  vii.  15,  xii.  12 
xiii.  6,  xxi.  3;  implies  recognition  and  love  on  the  part  of  God. 


ST.   JOHN    THE   DIVINE.  361 

2.  People:  Greek,  peoples.  The  Church  includes  "all  sorts  and 
conditions  of  men"  (Ps.  cxvii.  1;  Rom.  xv.  11). 

God  with  them:  "  Immanuel,  God  with  us"  (Matt.  i.  23). 

3.  Their  God:  his  presence  with  liis  glorified  saints  completely 
fulfils  these  ancient  promises  of  God's  continual  presence  with  his 
people,  and  watchful  care  over  them  (Exod.  xxix.  45;  Lev.  xxvi.  11, 
12;  Ezek.  xxxvii.  27). 

4.  And  God  shall  wipe  away  every  tear  from  their  eyes ; 
and  there  shall  be  no  more  death,  nor  sorrow,  nor  crying, 
nor  pain  ;  for  the  first  things  are  passed  away. 

Wipe  away  every  tear :  repeated  from  Isa.  xxv.  8. 

Death:  xx.  14,  first  clause. 

Nor,  etc.:  negative  specifications  of  the  causes  and  accompani- 
ments of  death. 

First  things:  sin,  death,  and  their  consequences  (Matt.  xii.  45; 
2  Pet.  ii.  20). 

5.  And  he  that  sitteth  on  the  throne  saith,  Behold,  I  am 
making  all  things  new.  Also  he  saith  to  me,  Write :  for 
these  words  are  faithful  and  true. 

Sitteth:  God  the  Son.  "The  Alpha  and  Omega"  (verse  6,  i.  8, 
xx.  11;  Matt.  xxv.  31). 

New :  different. 

Write:  my  words  just  spoken. 

Faithful  and  true  :  most  certainly  am  I  making  a  new  and  better 
world,  with  new  and  better  relations  and  conditions. 

6.  Also  he  saith  to  me,  The}'  are  done.  I  myself  am  the 
Alpha  and  the  Omega,  the  beginning  and  the  end.  I  myself 
to  him  that  is  athirst  will  give  of  the  fountain  of  the  water 
of  life  freely. 

They  are  done:  my  words  (verse  5)  are  fulfilled,  accomplished, 
done. 

Alpha,  etc. :  I  am  the  same  in  my  nature  always.  I  cannot  change. 
Having  promised,  I  shall  perform. 

Give  :  to  drink,  "give  to  eat"  (ii.  7). 

Fountain:  vii.  17;  John  iv.  10,  vii.  38;  Ps.  xxxvi.  9;  Isa.  lv.  1; 
Jer.  ii.  13,  xvii.  13. 

Freely:  gratuitously.  In  Revelation,  only  here  and  xxii.  17.  No 
payment  is  required.     "By  grace  are  ye  saved"  (Eph.  ii.  8). 


3G2  THE  REVELATION   OF 


7.  He  that  overcomcth  shall  possess  these  things.  And  I 
will  be  his  God,  and  he  shall  be  my  son. 

Possess:  have  and  enjoy  (1  Kings  xxi.  16). 

These  things :  these  blessings. 

I  will  be,  etc. :  2  Sara.  vii.  14.  The  promise  of  God  to  Christ,  the 
seed  of  David.  This  promise  Christ  extends  to  every  Christian  con- 
queror. 

His  God :  to  keep,  and  bless  him. 

My  son :  to  love  and  serve  me. 

The  reciprocal  affection  of  an  earthly  father  and  son  is  the  refer- 
ence and  illustration  here  used. 

THE  SUBJECTS  OF  THE  SECOND  DEATH. 

8.  But  the  fearful,  and  unbelieving,  and  abominable,  and 
murderers,  and  adulterers,  and  sorcerers,  and  idolaters, 
and  all  liars,  shall  have  their  part  in  the  lake  burning  with 
fire  and  brimstone  :  which  is  the  second  death. 

But:  creates  contrast  between  "God's  people"  (verse  3)  and  the 
subjects  of  the  second  death,  who  refuse  to  take  Christ  as  their  king. 

Ei'jht  Classes. 

1.  The  fearful :  the  cowardly,  in  contrast  with  the  courage  of  the 
conqueror  (verse 7),  who  "stands"  firmly  (Eph.  vi.  13);  who  "fights" 
(1  Tim.  vi.  12) ;  who  "  earnestly  contends"  (Jude  3). 

"Fearful:"  the  Greek  word  in  the  New  Testament  only  here  and 
Matt.  viii.  26;  Mark  iv.  40.  The  fearful  lack  faith  in  God  (Mark  iv. 
40),  and  are  afraid  of  other  men  (Prov.  xxix.  25;  Heb.  xiii.  6). 

2.  The  unbelieving:  only  here  in  Revelation,  in  contrast  with 
"faithful  unto  death"  (ii.  10). 

3.  The  abominable:  in  the  New  Testament  only  here  and  Rom. 
ii.  22.  Abhorred  by  God;  abominable,  because  "working  abomina- 
tion" (Rev.  xxi.  27);  "abominations  and  filthiness"  (xvii.  4);  the 
impurities  and  cruelties  of  idol-worship  (1  Kings  xi.  5;  2  Kings  xvi.  3); 
the  worshippers  of  the  dragon  and  the  wild  beast  (Rev.  xiii.  4),  in 
contrast  with  the  worshippers  of  God  and  the  Lamb  (v.  14). 

4.  The  murderers :  both  (a)  actual,  a  numerous  class  in  every 
period  of  the  world;  and  (b)  in  the  sense  given  by  our  Lord  (Matt. 
v.  22),  murderers  in  disposition  and  purpose.  In  contrast  with  the 
followers  of  this  exhortation  of  St.  John,  "Let  us  love  one  another" 
(1  John  iv.  7),  and  in  contrast  with  all  Good  Samaritans. 

5.  The  adulterers:  the  transgressors  of  the  seventh  command- 
ment of  the  Decalogue,  in  its  letter  (1  Cor.  vi.  18)  and  in  its  spirit 


ST.   JOHN    TI7E   DIVINE.  363 

(Matt.  v.  28).     In  contrast  with  the  observers  of  "all  purity"  (1  Tim. 
v.  2),  and  with  "the  pure  in  heart''  (Matt.  v.  8). 

6.  The  sorcerers  (see  xviii.  23,  note)  :  in  contrast  with  the 
obedient  to  these  rules:  "Believe  in  God  "  (John  xiv.  1),  and  "In  all 
thy  ways  acknowledge  him"  (Pro v.  iii.  6). 

7.  The  idolaters:  the  worshippers  of  material  idols  (Hos.  viii. 
4),  and  of  any  object  whatever,  more  than  God  (Matt.  vi.  24).  In 
contrast  with  God's  true  worshippers  (John  iv.  23). 

8.  The  liars:  false  swearers,  liars,  and  deceivers ;  the  opposite  of 
him  "  that  speaketh  the  truth  in  his  heart"  (Ps.  xv.  2).  "Create  in 
me  a  clean  heart,  O  God;  and  renew  a  right  spirit  within  me "  (Ps. 
li.  10). 

Christ's  Own  Amplified  Description  of  the  Broad  and  the  Narroio 
Ways. 

Rev.  xxi.  verses  6,  7,  8,  are  Christ's  oivn  words. 

I.  They  are  his  amplified  description  of  the  broad  way  (Matt.  vii.  13). 

Every  human  soul  has,  by  his  creation  in  the  image  of  God,  moral 
light ;  "  the  light  that  is  in  thee  "  (Matt.  vi.  23). 

From  this  natural  possession  the  broad  way  has  these  eight  de- 
scending steps  just  described ;  each  in  succession  a  more  aggravated 
refusal  to  obey  the  moral  light,  with  which  Christ  endows  every 
human  being. 

1.  Cowardice. 

2.  Unbelief. 

3.  Acceptance  of  false  religion. 

4.  Indulgence  of  malignant  passions. 

5.  Indulgence  of  animal  appetites. 
5.  Superstition. 

7.  Mental  blindness;  inability  to  distinguish  between  spiritual  and 
material  objects  (Isa.  xliv.  9-20). 

8.  Moral  blindness.  Unable  to  discern  between  truth  and  false- 
hood, the  lost  soul  cannot  speak  the  truth;  having  become,  in  his 
incessant  degradation,  a  helpless  liar. 

The  lost  soul  is,  in  these  eight  processes,  the  author  of  his  own 
ruin. 
II.  ChrisVs  Amplified  Description  of  the  Narrow  Way  (Matt.  vii.  14). 

1.  Courage  to  follow  moral  light. 

2.  Belief  of  divine  revelation. 

3.  Rejection  of  religious  errors. 

4.  Restraint  of  malignant  passions. 

5.  Government  of  the  animal  appetites. 

6.  Recognition  of  God's  providences. 


364  THE  REVELATION   OF 

7.  Mental  illumination  by  the  study  of  the  Holy  Scriptures  (2  Pet. 
iii.  18). 

8.  Moral  illumination  by  the  Holy  Spirit  (Prov.  iv.  18;  Johnvii. 
17,  xvi.  13;  1  John  ii.  20). 

The  Broad  Way  leads  to  the  "without"  (Eev.  xxii.  15). 

The  narrow  way  leads  the  soul  to  Christ  and  to  the  New  Jerusalem. 

A  MORE  DISTINCT  VISION  AND  DEFINITE  DESCRIP- 
TION OF  THE  NEW  JERUSALEM   (xxi.  9-xxii.  5). 

9.  And  there  comes  one  of  the  seven  angels,  who  have 
the  seven  censers,  which  are  full  of  the  seven  last  plagues ; 
and  he  talks  with  me,  saying,  Come  hither,  and  I  will  show 
thee  the  bride,  the  Lamb's  wife. 

Show:  In  xvii.  1,  the  angel  shows  the  apostate  Church.  Here 
the  angel  shows,  in  contrast,  the  faithful  Church.  We  may  regard 
these  showing  angels  as  different  persons. 

Bride :  see  verse  2. 

"Wife:  see  xix.  7.  The  betrothed  virgin  was  called  wife  (Matt. 
i.  20;  Deut.  xx.  7). 

The  Church  of  Christ  is,  in  this  world,  only  the  betrothed  wife. 
In  the  New  Jerusalem,  the  Church  will  be  the  married  wife. 

10.  And  he  carries  me  awa}'  by  the  Spirit,  and  sets  me  on 
a  great  and  high  mountain,  and  shows  me  the  holy  city  Jeru- 
salem descending  out  of  heaven  from  God. 

The  Spirit :  the  Holy  Spirit,  who  places  St.  John's  mind  in  a  state 
of  trance  (i.  10,  note). 

Mountain :  elevation  secures  extensive  views.  From  the  top  of 
Pisgah,  Moses  views  the  land  of  Canaan  (Deut.  iii.  27,  xxxiv.  1-4); 
God  sets  the  prophet  Ezekiel  "upon  a  very  high  mountain,"  to  show 
him  the  prophetic  temple,  city  and  country  (xl.  2,  etc.);  our  Lord 
taketh  Peter,  James,  and  John  into  a  high  mountain,  when  he  shows 
them  the  vision  of  his  transfiguration  (Matt.  xvii.  1,  2;  Mark  ix.  2). 
The  angel,  carrying  St.  John  to  a  high  mountain  to  show  him  the  New 
Jerusalem,  follows  these  examples. 

11.  Having  the  glory  of  God.  The  light  from  it  is  like 
the  most  precious  stone,  as  the  costal  jasper-stone. 

Glory  of  God :  the  shechinah,  the  glorious  presence  of  God  him- 
self (verse  23,  xv.  8).     " The  glory  of  the  Lord  filled  the  tabernacle" 


ST.  JOHN  THE  DIVINE.  3G5 

(Exod.  xl.  34).  "  The  cloud,  the  glory  of  the  Lord,  filled  the  house  of 
the  Lord"  (1  Kings  viii.  10,  11). 

The  light  from  it :  the  glory  shining  from  it.  The  light  coming 
from  the  shechinah  becomes  the  light-giver,  the  illuminator,  the  lumin- 
ary. In  the  New  Testament,  the  Greek  word  is  only  here  and  Phil, 
ii.  15.  In  the  Septuagint  (Gen.  i.  14,  1G;  Wis.  xiii.  2)  the  Greek  noun 
is  the  name  of  the  sun  and  moon. 

The  crystal  jasper-stone:  the  ice-clear  jasper;  of  clear  white 
color,  the  emblem  of  purity  and  holiness. 

12.  Having  a  wall  great  and  high,  with  twelve  gatewa}Ts, 
and  at  the  gateways  twelve  angels,  and  on  the  gatewaj-s 
names  written,  which  are  the  names  of  the  twelve  tribes  of 
the  children  of  Israel. 

Having:  the  city  having  (verse  10). 

Wall:  the  old  Jerusalem  had  a  wall  (2  Kings  xviii.  26;  Neh.  iv.  6). 

Great  and  high:  strong  and  lofty,  for  security. 

Twelve  gateways:  three  gateways  on  each  side-wall  (verse  13). 

Twelve  angels:  cherubim  guarded  the  Garden  of  Eden.  To  this 
fact  there  may  be  here  allusion.  If  so,  the  twelve  angels  may  here 
be  cherubim.  "The  angel  of  the  Lord  encampeth  about  them  that 
fear  him"  (Ps.  xxxiv.  7). 

Angels  are  needed  at  the  gateways  to  enforce  the  prohibition 
(verse  27). 

Written:  engraven. 

Twelve  tribes :  represent  the  whole  Church  of  God,  Christian  as 
well  as  Jewish  (Matt.  xix.  28). 

13.  At  the  east,  three  gatewa3*s  ;  and  at  the  north,  three 
gateways ;  and  at  the  south,  three  gateways ;  and  at  the 
west,  three  gatewa}'s. 

These  constructions  are  derived  from  the  encampment  of  the 
Israelites  in  the  wilderness.  "  On  the  east  side  toward  the  rising  of 
the  sun,  Judah,  Issachar,  Zebulon.  On  the  south  side,  Reuben,  Sim- 
eon, Gad.  On  the  west  side,  Ephraim,  Manasseh,  Benjamin.  On  the 
north  side,  Dan,  Asher,  Naphtali"  (Num.  ii.  3,  5,  7, 10,  12,  14,  18,  20, 
22,  25,  27,  29. 

I.  The  order  here  follows  the  course  of  the  sun,  —  east,  south,  west, 
north. 

II.  Ezekiel  gives  a  different  order  and  a  different  classification: 
north,  Reuben,  Judah,  Levi;  east,  Joseph,  Benjamin,  Dan;  south, 


3GG  THE   REVELATION    OF 

Simeon,  Issachar,  Benjamin;  west,  Gad,  Asher,  ISTaphtali  (xlviii. 
31-34). 

III.  St.  John's  order  differs  from  each,  of  the  other  orders:  East, 
north,  south,  west. 

The  changes  by  Ezekiel  and  St.  John  may  be  to  denote  the  unearthly 
nature  of  the  cities  and  of  their  citizens. 

14.  And  he  shows  me  the  wall  of  the  city  having  twelve 
foundation-stones,  and  upon  them  are  the  twelve  names  of 
the  apostles  of  the  Lamb. 

The  strength  and  stability  of  the  wall  depend  upon  the  strength 
and  stability  of  the  foundation-stones  (Matt.  vii.  24-27). 

Foundation-stones:  between  the  twelve  gateways.  Each  foun- 
dation-stone must  be  of  great  length  and  size  (1  Kings  v.  17;  Ezra 
vi.  3).  At  Baalbek  there  are  now  foundation-stones  sixty  feet  long, 
seventeen  feet  broad,  fourteen  feet  thick. 

Upon  them:  upon  the  foundation-stones.  The  names  of  all  the 
apostles  are  upon  each  foundation-stone.  "  The  foundation  [not 
foundations]  of  the  apostles"  (Eph.  ii.  20).  All  the  apostles  are  here 
equal  in  position  and  authority.  This  heavenly  symbolism  is  an 
exact  copy  of  the  apostleship  existing  in  the  Christian  Church  when 
St.  John  wrote  the  Apocalypse.  On  the  foundation-stones  of  the 
New  Jerusalem,  the  perfect  equality  of  the  apostles  in  their  office  is 
engraven  twelve  times  (there  is  ample  spare  room),  that  it  might  never 
be  changed  in  the  Church  on  earth.  There  is  no  supremacy  of  the 
Pope  in  the  Church  triumphant.  The  time  will  come  when  there 
will  be  no  supremacy  of  the  Pope  in  the  Church  militant. 

St.  John  sees  his  own  name  engraven  twelve  times  on  the  founda- 
tion-stones of  the  Church  in  glory.  The  sight  may  have  inspired  him 
to  write  afterwards,  "  We  know,  that  when  Christ  shall  appear,  we 
shall  be  like  him"  (1  John  iii.  2). 

The  Number  Twelve  in  Verses  12,  13,  U. 

Twelve  (a)  gateways,  (b)  angels,  (c)  tribes,  (d)  foundation-stones, 
(e)  apostles. 

1.  The  twelve  tribes  (verse  12)  are  the  representatives  of  all  the 
members  of  God's  Church,  Jews  and  Christians  (Matt.  xix.  28). 
Twelve  is  therefore  here  a  definite  number  for  an  indefinite.  The 
twelve  tribes  in  Rev.  xxi.  12  represent  "  all  the  tribes  of  the  earth" 
(Matt.  xxiv.  30). 

2,  The  twelve  apostles  (verse  14).  There  were  more  than  twelve 
apostles  of  the  Lamb:  Paul  was  an  apostle  (Rom.  i.  1);  Barnabas 
was  an  apostle  (Actsxiv.  14).     Since  there  were  more  apostles  than 


ST.   JOHN   THE  DIVINE.  367 


twelve,  the  number  twelve  in  Rev.  xxi.  14  is  representative,  and  con- 
sequently is  a  definite  number  for  an  indefinite. 

3.  The  character  of  the  number  twelve,  when  defining  tribes  and 
apostles,  determines  its  character  when  defining  gateways,  angels, 
and  foundation-stones.  In  each  of  these  instances,  twelve  is  a  defi- 
nite number  for  an  indefinite.  The  holy  city  has  more  than  twelve 
gateways;  more  than  twelve  angels  stand  at  these  numerous  gate- 
ways.    The  foundation-stones  are  not  merely  twelve,  but  are  many. 

These  facts  respecting  the  numbers  in  Rev.  xxi.  12,  13,  14,  will 
greatly  assist  us  wben  we  meet  with  other  numbers  in  this  third  part 
of  the  Apocalypse. 

TIIE  MEASUREMENT  OF  THE  HOLY  CITY   (Verses  15-17) . 

15.  And  the  angel  talking  with  me  was  holding  a  measure, 
a  golden  reed,  that  he  might  measure  the  city,  and  its  gate- 
ways, and  its  wall. 

A  measure :  why  this  measurement? 

1.  To  give  to  St.  John,  and  through  him  to  others,  an  exact  and 
impressive  description  of  the  holy  city. 

Ezekiel  wituessed  a  similar  measurement,  the  design  of  which  was 
definite  impression  and  distinct  narration  (xl.  2-5). 

"The  man  said  unto  me,  Behold  with  thine  eyes,  and  set  thy  heart 
upon  all  that  I  shall  show  thee  ;  declare  all  that  thou  seest  to  the  house 
of  Israel"  (verse  4). 

2.  To  denote  the  perpetuity  of  the  city  (Zech.  ii.  1-5). 

"  Measure  Jerusalem.  For  I,  saith  the  Lord,  will  be  unto  her  a 
wall  of  fire  round  about"  (verse  5). 

16.  And  the  city  lieth  foursquare,  and  its  length  is  as 
great  as  the  breadth;  and  he  measures  the  city  with  the 
reed  twelve  thousand  furlongs.  Its  length  and  breadth, 
even  on  its  top,  are  equal. 

Four-square:  the  Greek  word  means  four  equal  corners.  The 
four  corners  are  all  right  angles ;  not  acute,  not  obtuse,  not  curvilinear. 
This  is  the  explanation  of  Ezekiel:  "The  altar  twelve  cubits  long, 
twelve  broad,  square  in  the  four  squares  [parts;  Greek,  "sides"] 
thereof"  (xliii.  10). 

Twelve  thousand  furlongs:  fifteen  hundred  miles.  Each  side 
of  the  city  measured  three  hundred  and  seventy-five  miles.  These 
numbers  are  definite  for  indefinite.  This  city  is  too  large  for  this 
present  earth.    Its  vastness  indicates  its  unearthly  nature. 


368  THE  REVELATION   OF 

Its  length  and  breadth,  even  on  its  top,  are  equal :  this  trans- 
lation cau  be  fully  justified  by  Bible  usage. 

1.  A  city  with  a  wall  three  hundred  and  seventy-five  miles  high 
cannot  be  symbolized  by  any  earthly  city;  but  all  Bible  symbolism  is 
derived  from  some  earthly  reality.  No  such  earthly  reality  of  a  city 
ever  existed.  A  symbolical  city  with  its  height  as  great  as  its  length 
and  breadth  is  an  impossibility  and  an  absurdity.  We  are  not  obliged 
to  suppose  any  such  monstrous  and  impossible  symbolism.  "  Height " 
is  here  capable  of  a  consistent  explanation,  and  of  a  practicable 
sense. 

2.  Height,  in  the  Greek  word  it  here  represents,  sometimes  means 
top,  the  top-surface  of  the  wall. 

"He  walked  upon  the  top  [Greek,  epi  kupsos]  of  the  earth."  Lit- 
eral translation  of  Ecclus.  xlvi.  9. 

3.  A  wall  was  measured  on  Us  top. 

"The  Lord  stood  upon  a  wall  with  a  plumb-line  in  his  hand" 
(Amos  vii.  7). 

"  The  man  went  up  the  stairs  and  measured ;  he  measured  from  the 
roof  of  one  chamber  to  the  roof  of  another"  (Ezek.  xl.  6,  13). 

That  is,  on  each  flat  roof  he  measured  the  tops  of  the  walls  of  the 
several  chambers. 

4.  With  the  words  "  length,"  "  breadth,"  "top,"  the  word  "meas- 
ure" is  implied.  "With  what  measure  ye  measure"  (Matt.  vii.  2). 
"  He  measured  the  wall,  a  hundred  forty -four  cubits,  the  measure  of  a 
man"  (Rev.  xxi.  17). 

Usage,  therefore,  warrants  this  translation  of  Rev.  xxi.  16,  last 
clause:  "  The  measures  of  the  length  and  of  the  breadth,  even  on  the 
top,  are  equal." 

In  its  own  series,  the  Greek  conjunction  kai,  represented  by  and, 
is  often  in  its  last  mention  explanatory ;  namely,  even. 

5.  The  explanation  given  above  of  the  word  "height"  is  not  only 
warranted  by  Bible  usage,  but  is  demanded  by  verse  17,  which  gives 
the  height  of  the  walls  of  the  city  as  two  hundred  and  sixteen  feet 
instead  of  three  hundred  and  seventy-flee  miles. 

In  literal  measures,  the  holy  city  is  140,625  square  miles.  This 
extent  exceeds  in  size  all  New  England  and  the  States  of  New  York 
and  New  Jersey..  The  measures  of  the  holy  city  cannot,  then,  be 
taken  literally. 

In  indefinite  measures,  the  measures  St.  John  intends  us  to  take, 
the  bounds  of  the  holy  city  are  limitless,  its  extent  inconceivable, 
the  designation  of  its  locality  impossible.  The  holy  city  cannot  be 
built  on  this  earth.  The  holy  city  can  be  constructed  only  in  the 
boundless  heavens. 


ST.   JOHN    THE  DIVINE.  369 

The  Height  of  the  Wall. 

17.  And  he  measures  its  wall,  one  hundred  and  fort}T-four 
cubits  ;  man's  measure,  that  is,  of  the  angel. 

One  hundred  and  forty-four  cubits  :  216  feet,  72  yards.  A 
wall  216  feet  high  would  require  proportionate  thickness;  perhaps 
30  feet. 

In  Rev.  vii.  4,  and  xiv.  1,  the  definite  number  one  hundred  and 
forty-four  is  used  for  an  indefinite.  Indefiniteness  is  also  the  char- 
acter of  a  hundred  and  forty-four  in  llev.  xxi.  17.  The  height  of  the 
wall  is  indefinitely  lofty. 

Man's  measure:  the  angel  used  the  common  human  measure. 
In  our  explanations  of  the  passage,  we  must  measure  by  his  standard. 

THE  MATERIAL  OF  THE  HOLY  CITY   (Verses  18-21). 

18.  And  the  building  of  the  wall  is  jasper;  and  the  city 
is  pure  gold,  like  clear  glass. 

The  building :  the  structure. 

Jasper:  the  material  of  the  wall,  its  body  compacted. 

The  city:  in  its  area  of  streets  (verse  21). 

Pure  gold:  gold  translucent  (verse  21). 

Clear:  as  water,  translucent. 

19.  And  the  foundations  of  the  wall  of  the  city  are  adorned 
with  every  kind  of  precious  stone ;  the  first  foundation,  jas- 
per ;  the  second,  sapphire  ;  the  third,  chalcedony  ;  the  fourth, 
emerald. 

The  wall  of  the  city  is  itself  jasper.  The  foundations  (material, 
not  mentioned  because  covered  and  invisible  by  the  ornamentation) 
of  the  wall  are  ornamented  by  twelve  kinds  of  precious  stones. 

King  Solomon  ornamented  "  with  precious  stones"  the  temple  he 
built  in  Jerusalem  (2  Chron.  iii.  6;  1  Chron.  xxix.  2).  Tbese  pre- 
cious stones  were  ornaments  on  the  surface  of  the  foundation-stones. 

"I  will  lay  thy  stones  with  fair  colors,  and  lay  thy  foundations  with 
sapphires'"  (Isa.  liv.  11). 

This  form  of  ornamentation  explains  St.  John's  description  of  the 
structure  of  the  holy  city.1 

The  Twelve  Precious  Stones. 

1.  Jasper:  crystal  hue. 

2.  Sapphire:  blue. 

1  Diet.  Bible,  iv.  p.  484;  Diet.  Gr.  and  Rom.  AlUiq.,  p.  771,  a  1f2. 


370  TIIE  REVELATION   OF 

3.  Chalcedony. 

4.  Emerald:  green. 

20.  The  fifth,  sardonyx ;  the  sixth,  sardine  ;  the  seventh, 
chrysolite  ;  the  eighth,  beryl;  the  ninth,  topaz;  the  tenth, 
chrysoprase  ;  the  eleventh,  jacinth  ;  the  twelfth,  amethyst. 

5.  Sardonyx :  pale  rose  and  white. 

6.  Sardine:  red. 

7.  Chrysolite  :  goldstone,  chrysolith,  chrysolite,  pale  green. 

8.  Beryl:  sea-green. 

9.  Topaz:  yellowish  tint. 

10.  Chrysoprase  :  gold-leek,  greenish  golden  color. 

11.  Jacinth:  dark  blue. 

12.  Amethyst:  violet. 

The  great  variety  of  the  contrasted  colors  increases  the  beauty 
and  splendor  of  the  appearance. 

THE  GATEWAYS  OF  THE  HOLY  CITY. 

21.  And  the  twelve  gateways  are  twelve  pearls.  Separ- 
ately each  one  of  the  gatewa3*s  is  of  one  single  pearl. 
And  the  broad  street  of  the  city  is  pure  gold,  as  brightly 
translucent  glass. 

The  gateways :  the  two  doors  of  each  gateway.  Each  door  is 
a  single  pearl. 

The  broad  street:  in  the  city  of  Shushan,  there  was  an  avenue, 
bearing  this  pre-eminent  name,  the  broad  street  of  the  city  (Esth. 
vi.  9). 

Other  ancient  cities  had  similar  avenues. 

In  the  city  of  Damascus,  "  the  street  called  Straight"  (Acts  ix.  11) 
was  one  hundred  feet  wide  (Diet.  Bible,  art.  "Streets"). 

Pure  gold:  paved  with  pure  gold.  The  streets  of  ancient  cities 
were  sometimes  paved.  Herod  the  Great  paved  one  of  the  streets  of 
Jerusalem. 

With  Tobit,  a  costly  pavement  is  essential  to  the  perfection  of  his 
ideal  Jerusalem. 

"  The  streets  of  Jerusalem  shall  be  paved  with  beryl  and  carbuncle 
and  stones  of  Ophir"  (xiii.  17). 

Brightly  translucent:  while  permitting  the  light  to  pass  through 
it,  the  translucent  gold  radiates  the  light,  causing  it  to  shoot  forth 
rays.     The 'Greek  embodies  all  this  meaning. 


ST.  JOHN   THE  DIVINE.  371 


THE  TEMPLE  OF  THE   HOLY  CITY. 

22.  And  3Tet  I  did  not  see  a  temple  in  the  cit}r ;  for  the 
Lord  God  Almight}-,  even  the  Lamb,  is  its  temple. 

In  the  Greek,  holy  of  holies,  a  part  of  the  temple,  is  used  for  the 
whole. 

Is  its  temple :  the  Lord  God  Almighty,  even  the  Lamb,  is  wor- 
shipped without  a  temple. 

Heaven  realized  and  spiritual,  and  the  worshippers  themselves, 
spirits  in  spiritual  bodies,  cannot  admit  a  temple,  either  symbolical  or 
material. 

THE  LIGHT  OF  THE  HOLY  CITY. 

23.  Also  the  cit}'  hath  no  need  of  the  sun,  nor  of  the  moon 
to  shine  in  it ;  for  the  glory  of  God  doth  lighten  it,  and  the 
Lamb  is  its  light. 

The  sun :  Isa.  lx.  19. 

Light:  John  viii.  12;  Isa.  lx.  20;  Mark  ix.  3. 

"  Sun  of  my  soul,  thou  Saviour  dear."  —  John  Keble. 
THE  CITIZENS  OF  THE  HOLY  CITY. 

24.  And  the  nations  shall  walk  b}r  means  of  its  light,  and 
the  kings  of  the  earth  are  bringing  their  glory  into  it. 

This  is  the  fulfilment  of  Isaiah's  prophecy,  "  The  Gentiles  shall 
come  to  thy  light,  and  kings  to  the  brightness  of  thy  rising"  (lx.  3). 

Nations:  "  all  nations  shall  serve  him  "  (Ps.  lxxii.  11). 

Walk :  shall  live  and  have  their  happiness  in  the  light  of  the  city, 
even  in  the  Lamb.     They  enter  into  his  joy  (Matt.  xxv.  21). 

Kings:  the  kings  in  the  holy  city  were  once  "of  the  earth" 
earthy,  and  sinful.  They  are  so  no  longer.  They  are  not  only 
"brought"  themselves  (Isa.  lx.  11),  but  they  are  bringing  into  the 
city  their  own  subjects,  and  are  thus  becoming  "  nursing  fathers" 
(xlix.  23). 

It  is  quite  possible  that  "  their  glory  "  may  mean  their  subjects. 

"He  delivered  his  strength  [his  strong  men]  into  captivity,  and  his 
glory  [his  glorious  victors]  into  the  enemy' s  hand.  He  gave  las  people 
over  unto  the  sword,  and  was  wroth  with  his  inheritance"  (Ps.  lxxviii. 
61,  62). 

Here  "strength,  glory,  people,  inheritance,"  are  all  identical.  A 
king's  "people"  are  his  sufjects.  It  is  thus  possible  for  "glory" 
(Rev.  xxi.  24)  to  mean  subjects.     It  is  J5t.  John's  practice  to  use  words 


372  THE  REVELATION   OF 

in  figurative  senses.  If  "glory"  (Rev.  xxi.  24)  may  mean  subjects, 
the  passage  accords  with  this  prophecy  of  Isaiah,  "  Kings  shall  be  thy 
nursing  fathers  "  (xlix.  23). 

THE  SECURITY  OF  THE  HOLY  CITY. 

25.  And  its  gatewa}'S  are  not  shut  at  all  by  d&y ;  for  no 
night  shall  be  there. 

By  day:  as  there  is  no  night  in  heaven,  "by  day"  is  the  only 
time  the  gateways  can  be  shut.  But  as  there  are  no  enemies  to  enter 
the  city,  it  is  secure  with  open  gateways.  Since  the  day  is  perpetual, 
the  gateways  are  never  shut.  They  are  perpetually  open.  They  are 
perpetually  secure. 

"Thy  gates  shall  be  open  continually;  they  shall  not  be  shut  day 
nor  night"  (Isa.  lx.  11). 

No  night :  the  presence  of  the  Lamb  creates  perpetual  day. 

The  glorified  saints  are  never  weary.  They  do  not  need  the  rest  of 
night. 

There  is  here  no  reference  to  our  present  earth.  It  exists  no 
longer.     Its  diurnal  revolutions  have  forever  ceased. 

THE  RICHES  OF  THE  HOLY  CITY. 

26.  And  they  shall  bring  the  glorj7  and  the  honor  of  the 
nations  into  it. 

They  shall  bring :  men  shall  bring. 

The  glory  and  the  honor:  as  this  verse  repeats  Isa.  lx.  11,  "men 
may  bring  unto  thee  the  wealth  of  the  Gentiles,"  glory  and  honor 
may  signify  wealth.  Thus  the  glory  and  the  honor  may  be  the 
wealth  the  nations  possess. 

But  material  wealth  cannot  have  place  in  the  New  Jerusalem. 

Apart  from  figures,  St.  John  declares  that  the  regenerated  nations 
brought  into  the  holy  city  will  increase  its  spiritual  riches.  Souls 
saved  and  glorified  are  Christ's  most  precious  treasures. 

With  this  verse  26  ends  St.  John's  description  of  the  holy  city. 
The  description  begins  with  verse  11,  and  consists  of  these  seven 
specifications,  thus  rendering  the  description  complete,  namely:  — 

1.  Shechinah  (verse  11). 

2.  Wall  (verses  12-21,  25). 

3.  Street  (verse  21). 

4.  Temple  (verse  22). 

5.  Light  (verse  23). 

6.  Citizens  (verse  24). 

7.  Wealth.     Human  souls  saved  and  glorified  (verse  26). 


ST.   JO  TIN   THE  DIVINE.  373 


EXCLUSIONS. 

27.  And  in  no  wise  shall  enter  into  it  any  unholy  person, 
and  any  one  practising  abomination  and  falsehood. 

Eighteenth  Triplet, 
(a)  defileth,  (6)  abomination,  (c)  lie. 

1.  First  exclusion.  Every  unclean  thing.  Every  thing  unholy 
(Acts  x.  14,  xi.  8).  The  neuter  for  comprehensiveness.  Every  un- 
holy person. 

2.  Second  exclusion.  Any  one  working  abomination;  that  is, 
practising  idolatrous  abominations  (see  verse  8). 

3.  Third  exclusion.  Any  one  practising  falsehood.  Every  one 
that  "  maketh  a  lie"  (xxii.  15). 

Written:  approved  by  Christ.  "Well done"  (Matt.  xxv.  21;  Rev. 
xx.  15).  Approval  follows  the  record.  "Thy  people  shall  be  de- 
livered, every  one  that  shall  be  found  written  in  the  Book"  (Dan. 
xii.  1). 

Modern  astronomers,  finding  the  sun  unlike  any  earthly  substance, 
do  not  venture  even  a  sketch  of  this  self-evolving  and  self-involving 
luminary. 

Since  the  centre  of  our  material  system  cannot  be  described,  much 
less  can  the  present  abode  of  the  Sun  of  righteousness,  and  the  future 
home  of  his  glorified  saints.  No  human  mind  can  add  any  thing  to 
the  vision  St.  John  had  of  the  New  Jerusalem. 

"Imagination's  utmost  stretch 
In  wonder  dies  away !  " 

Mrs.  Anne  Steele. 


374  THE   REVELATION    OF 


CHAPTER    XXIL 

DESCRIPTION  OF  THE  HOLY  CITY   {Continued). 

THE  RIVER  OF  LIFE. 

1.  Also  he  shows  me  a  river  of  water  of  life,  bright  as 
crystal,  proceeding  out  of  the  throne  of  God,  even  the 
Lamb. 

River:  this  river  mentioned  in  Revelation,  only  verses  1  and  2; 
Gen.  ii.  10;  Jer.  ii.  13;  Ezek.  xlvii.  1-5;  John  iv.  6,  14;  Rev.  vii.  17, 
xxi.  6. 

The  river  symbolizes  the  spiritual  life  of  which  Christ  is  the 
Author,  and  which  he  continually  imparts  to  his  people  (John  xiv. 
19;  ICor.  x.  4). 

Bright :  verse  16. 

Proceeding:  Ezek.  xlvii.  1-5. 

Throne:  symbol  of  God  himself  (Matt,  xxiii.  22). 

Even:  Granville  Sharp's  rule  (Ayre,  Introduct.,  pp.  216,  217). 

THE  TREE  OF  LIFE. 

2.  Between  the  broad  street  of  the  city  and  the  river  is 
the  tree  of  life,  on  each  side  of  the  river,  bearing  twelve 
kinds  of  fruit,  yielding  its  fruit  each  month  :  even  the  leaves 
of  the  tree  are  for  the  health  of  the  nations. 

Between :  in  the  space  between. 

The  tree  of  life:  as  a  class  of  trees.  There  are  many  separate 
trees  of  this  class  on  each  side  of  the  river  of  life  (Gen.  ii.  9;  Rev.  ii. 
7).     The  tree  uiving  life  (Gen.  iii.  22). 

Water  and  fruit  were  the  means  God  provided  for  preserving  the 
lives  of  Adam  and  Eve  in  the  Garden  of  Eden  (Gen.  ii.  10,  16). 
Their  appetites  of  thirst  and  hunger  were  thus  satisfied. 


ST.   JO  IIS    THE    DIVINE.  375 


Of  these  animal  appetites  our  Lord  makes  a  spiritual  application. 
"  Blessed  are  they  which  do  hunger  and  thirst  after  righteousness, 
for  they  shall  be  filled"  (Matt.  v.  G).  St.  John,  in  Rev.  xxii.  2,  em- 
ploys the  same  imagery  to  indicate  the  perfect  provision  God  prepares 
for  the  spiritual  wants  of  the  citizens  of  the  New  Jerusalem. 

On  each  side  of  the  river:  "at  the  bank  of  the  river  were  very 
many  trees  on  the  one  side  and  on  the  other"  (Ezek.  xlvii.  7). 

Bearing  twelve  kinds  of  fruit:  "all  trees  shall  bring  forth 
new  fruit"  (Ezek.  xlvii.  12). 

Each  month  yielding  its  fruit :  the  productiveness  is  unearthly. 
"Solomon  had  twelve  officers  over  all  Israel,  which  provided  victuals 
for  the  king  and  his  household :  each  man  his  month  in  a  year  made 
provision  "  (1  Kings  iv.  7). 

The  victuals  thus  furnished  at  short  and  regular  intervals  would  be 
abundant.     There  would  be  no  deficiency. 

The  spiritual  provisions  in  the  Holy  City  are,  through  Christ's  life, 
constant  and  most  ample. 

The  Numeral  Twelve. 

In  this  verse  2,  the  numeral  "twelve"  occurs  the  seventh  time  in 
St.  John's  description  of  the  New  Jerusalem.  In  his  employment  of 
numbers,  chance  is  not  the  guide.  System  and  intention  are  apparent 
everywhere. 

There  is  significance  in  each  of  the  numbers  twelve  and  seven. 

The  number  twelve  has  an  instructive  history,  from  which  we  can 
gather  its  significance  when  used  by  St.  John. 

1.  "The  sons  of  Jacob  were  twelve"  (Gen.  xxxv.  22). 

2.  "All  these  [twelve]  are  [represent]  the  twelve  tribes  of  Israel" 
(xlix.  28). 

The  twelve  sons  of  Jacob,  thus  representing  the  twelve  tribes  of 
Israel,  represent  the  Church  of  God  as  it  was  then  constituted; 
as  Israel  is  the  true  Church  of  God  (Gal.  vi.  16). 

3.  "Moses  built  twelve  pillars,  according  to  the  twelve  tribes  of 
Israel"  (Exod.  xxiv.  4).  Because  there  were  twelve  tribes,  Moses 
made  twelve  pillars:  the  number  of  the  tribes  determined  the  num- 
ber of  the  pillars.     The  fact  is  instructive  and  explanatory. 

4.  Aaron  bore  on  his  breastplate,  and  "on  his  heart,"  the  twelve 
names  of  the  tribes  of  Israel,  "for  a  memorial"  of  God's  love  of  his 
Church  (Exod.  xxviii.  12,  30). 

5.  There  were  twelve  loaves  of  shewbread;  symbols  of  spiritual 
blessings  in  Christ  (Lev.  xxiv.  5). 

6.  There  were  twelve  princes  of  Israel  (Num.  i.  44). 

7.  The  animals  and  the  utensils  connected  with  the  service  of  the 
tabernacle  of  the  Israelites  were  twelve  in  number  (Num.  vii.  84-87). 

8.  Aaron's  rod  was  one  of  twelve  rods  (xvii.  6). 


376  THE   REVELATION    OF 


9.  Twelve  spies  visited  Canaan  (Deut.  i.  23).  Each  tribe  was  thus 
represented. 

10.  At  the  crossing  of  the  Jordan,  the  twelve  memorial  stones  were 
placed  by  twelve  men  (Josh.  iv.  2-8).  Another  instance  of  tribal 
representation. 

Other  instances  follow:  — 

11.  The  molten  sea  stood  on  twelve  oxen  (1  Kings  vii.  25). 

12.  Twelve  lions  skirted  Solomon's  throne  (x.  20). 

13.  Twelve  stones  were  in  Elijah's  altar,  "  according  to  the  number 
of  the  tribes  of  the  sons  of  Jacob,  unto  whom  the  word  of  the  Lord 
came,  saying,  Israel  [prevailer  with  God]  shall  be  thy  name"  (xviii. 
31 ;  Gen.  xxxii.  28). 

14.  Our  Lord  makes  the  twelve  tribes  of  Israel  representatives  of 
his  own  Church  (Matt.  xix.  28). 

Tin's  Bible  history  of  the  number  twelve  discloses  its  significance 
in  its  sevenfold  application  by  St.  John  to  the  New  Jerusalem.  The 
name  "  twelve"  designates  in  every  instance  the  holy  city  as  the 
beloved  Church  of  Christ. 

The  number  seven  indicates  fulness,  completeness.  When  used 
symbolically,  as  it  is  here  by  St.  John,  it  is  another  form  of  St.  Paul's 
declaration,  "The  love  of  Christ  passeth  knowledge"  (Eph.  iii.  19). 

Other  indications  of  Christ's  love  cluster  around  St.  John's  exhibi- 
tion of  the  golden  city. 

1.  All  its  surpassing  excellences  are  marks  of  Christ's  surpassing 
love. 

2.  Its  inconceivable  costliness  is  perhaps  the  most  impressive  em- 
blem of  Christ's  inconceivable  love.  His  love  for  us  cost  him  his 
life,  —his  priceless  blood. 

Visible  to  the  eye  of  faith  is  this  inscription  on  every  portion  of  the 
Jerusalem  above:  "Eye  hath  not  seen,  nor  ear  heard,  neither  have 
entered  into  the  heart  of  man,  the  things  which  God  hath  prepared 
for  them  that  love  him"  (1  Cor.  ii.  9). 

The  leaves  of  the  tree  are  for  the  health  of  the  nations : 
this  imagery,  like  much  of  the  preceding,  is  from  the  prophet  Ezekiel. 
"  The  fruit  of  the  tree  shall  be  for  food,  and  the  leaf  of  the  tree  for 
medicine"  (xlvii.  12). 

As  the  occupants  of  the  New  Jerusalem  cannot  need  food,  so 
they  cannot  need  medicine.  This  language  must  therefore  have  a 
spiritual  explanation. 

Nowhere  in  the  Bible  are  the  leaves  of  fruit-trees  said  to  be  medi- 
cinal. To  suppose  them  medicinal,  as  is  the  case  with  Ezekiel  and 
St.  Jobn,  is  to  suppose  them  possessed  of  extraordinary  power.  This 
exceptional  possession  by  leaves  we  can  express  by  saying,  even  the 
leaves  are  for  medicine.     This  may  be  the  sense  intended  by  both 


ST.   JOHN   THE   DIVINE.  377 

Ezekiel  and  St.  John.  If  so,  then  we  may  understand  them  as  speak- 
ing figuratively,  and  as  declaring  this  fact  respecting  the  garniture  oi 
the  heavenly  city.  Every  thing,  however  insignificant  in  itself  and 
usually  worthless,  even  a  leaf,  shall  contribute  something  to  the 
comfort  and  bliss  of  Christ's  beloved  people  who  "walk  the  golden 
streets"  (Rev.  xxi.  21;  Isaac  Watts,  Hymnal,  462). 


PERFECTION   OF  THE   HOLY   CITY    (Verses  3-5). 

3.  And  no  longer  shall  there  be  an}'  accursed  person  ;  and 
so  the  throne  of  God,  even  of  the  Lamb,  shall  be  in  the 
city,  and  his  servants  shall  serve  him. 

Accursed  person :  this  is  the  meaning  of  the  Greek  noun.  "I 
could  wish  that  I  myself  were  accursetV  (Rom.  ix.  3).  "  Calleth 
Jesus  accursed"  (1  Cor.  xii.  3).     "  Let  him  be  accursed"  (Gal.  i.  8). 

A  "  curse  "  coming  from  God  is,  in  Greek,  a  different  word  from 
that  translated  "  accursed."  "  Under  the  curse"  (Gal.  iii.  10).  "  Re- 
deemed us  from  the  curse  "  (13). 

No  accursed  person  :  the  underwritten  prophecy  may  have  sug- 
gested the  expression,  "There  shall  be  no  more  the  Canaanite  in  the 
house  of  the  Lord  of  hosts"  (Zech.  xiv.  21).  Canaan  was  cursed 
(Gen.  ix.  25),  and  so  was  an  accursed  person. 

Achan,  who  coveted  and  took  for  his  own,  portions  of  the  spoils 
of  the  city  of  Jericho  when  captured  by  Joshua,  defines  the  kind  of 
accursed  person  who  is  no  longer  in  the  holy  city  (Josh.  vii.  1-25). 

The  sinful  dispositions  Achan  exhibits  are,  (a)  covetousness,  "I 
coveted  the  goodly  Babylonish  garment,  and  two  hundred  shekels  of 
silver,  and  a  wedge  of  gold  of  fifty  shekels"  (verse  21);  (6)  selfish- 
ness, "  I  took  them  and  hid  them  in  the  earth,  in  the  midst  of  my 
tent;"  and  (c)  disregard  of  the  welfare  of  the  whole  body  of  the 
Israelites,  and  of  the  lives  of  his  own  sons  and  daughters  (verses 
15,  24). 

Achan  is  a  primary  Judas,  and  the  representative  of  this  class  of 
selfish  people  described  by  our  Lord,  who  always  seek  their  own 
advantage,  and  care  not  for  others.  "  I  was  an  hungred,  and  ye 
gave  me  no  meat;  I  was  thirsty,  and  ye  gave  me  no  drink;  I  was  a 
stranger,  and  ye  took  me  not  in;  naked,  and  ye  clothed  me  not;  sick, 
and  in  prison,  and  ye  visited  me  not"  (Matt.  xxv.  42,  43). 

When,  therefore,  St.  John  writes,  "There  is  no  longer  any  accursed 
person  in  the  holy  city,"  his  record  embodies  a  twofold  declaration. 

1.  Negative.  No  Achan,  no  Judas,  no  Demas,  who  loves  this 
present  world  (2  Tim.  iv.  10),  "  no  covetous  man  who  is  an  idolater," 
(Eph.  v.  5),  no  person  living  solely  to  himself,  no  soul   not  loving 


;i78  THE   REVELATION    OF 

others  as  he  loves  himself,  and  loving  Christ  more  than  he  loves  any 
other  being,  "  hath  any  inheritance  in  the  kingdom  of  Christ"  (Eph. 
v.  5). 

2.  Positive.  St.  John's  negative  sentence  here  emphasizes  its 
opposite. 

The  citizens  of  the  New  Jerusalem  not  only  bear  Christ's  test  when 
he  judges  them  in  the  last  day,  but  they  forever  possess  and  cherish 
the  loving  dispositions  by  which  he  then  tries  and  approves  them 
(Matt.  xxv.  35,  36).  They  love  Christ  supremely;  and,  because  they 
thus  love  him,  they  "  love  one  another  with  a  pure  heart  fervently  " 
(1  Pet.  i.  22). 

St.  John's  negative  sentence  in  Rev.  xxii.  3  is  the  completion  of 
his  portraiture  of  the  perfection  "of  the  saints  in  light."  Their 
highest  perfection  is  not  external  glory,  but  is  their  love  for  Christ 
and  their  mutual  love  fully  consummated. 

This  consummation  is  the  principal  design  and  work  of  the  gos- 
pel of  Christ  from  its  foundation  to  its  top-stone.  Its  proposed  trans- 
formation of  human  hearts  into  living  temples  of  love  incarnates 
the  Word  of  God,  brings  the  Holy  Spirit  from  heaven,  prepares  there 
new  mansions  of  bliss,  inspires  new  alleluias,  fills  the  new  world 
with  glorified  spirits  innumerable,  all  perfect  in  love  for  each  other 
because  all  are  perfect  in  Christ  who  is  himself  "Love"  (1  John 
iv.  16). 

St.  John's  outline  of  the  perfection  of  the  New  Jerusalem  most 
instructively  and  impressively  illustrates  St.  Paul's  "excellent  way" 
to  its  full  possession.  "Now  abideth  faith,  hope,  charity,  these 
three,  but  the  greatest  of  these  is  charity  "  (1  Cor.  xiii.  13). 

It  is  up  this  great  ladder  of  St.  Paul's  that  ascending  angels  carry 
the  spirits  of  the  just  to  the  wall  of  the  holy  city;  but  it  is  only  their 
own  "charity"  that  opens  the  gates  of  pearl,  admits  the  glorified  to 
the  golden  streets,  and  thus  consummates  the  perfection  of  the  saints, 
bearing  the  image  and  possessing  the  holiness  of  Jesus.  The  loving 
brotherhood  of  mankind,  the  great  object  of  the  incarnation  of  the  Son 
of  God,  is  realized. 

The  throne:  not  of  judgment  (xx.  11),  but  of  mercy  (Heb.  iv.  16). 

Shall  serve  him:  in  adoration,  love,  and  praise  (vii.  15,  10). 

They  serve  Christ  "  with  a  perfect  heart,  and  with  a  willing  mind  " 
(1  Chron.  xxviii.  9). 

4.  And  they  shall  see  his  face,  and  his  name  shall  be  on 
their  foreheads. 

See  his  face:  "stand  continually  before  him"  (1  Kings  x.  8); 
shall  be  in  his  presence,  and  enjoy  his  favor. 


ST.   JOHN   THE   DIVINE.  379 

On  their  foreheads:  God  marks  them  his  own  servants  and 
friends,  and  cheers  them  with  his  exhaustless  love. 

5.  And  no  night  shall  be  there ;  and  so  they  need  no  light 
of  a  lamp,  nor  the  light  of  the  sun  ;  for  the  Lord  gives 
them  light ;  and  they  shall  reign  for  ever  and  ever. 

No  night:  see  xxi.  28. 

Lamp:  xxi.  23. 

Sun:  Isa.  lx.  19. 

Shall  reign :  shall  he  kings.     The  saints  have  two  reigns :  — 

1.  On  earth  (Eph.  ii.  6;  Rev.  v.  10,  xx.  4,  6). 

2.  In  the  New  Jerusalem,  for  ever  and  ever  (Rev.  xxii.  5). 

RESUMPTION  OF  THE  SECOND  DIVISION   (Verses  6-21). 

The  second  division  of  the  Apocalypse,  chapters  iv.-xx. 
1-10,  contains  the  symbolical  history  of  the  Church  of  Christ 
in  this  world,  the  long  and  unknown  period  between  his  two 
advents,  —  his  incarnation,  and  his  second  coming  to  raise 
all  the  dead  and  to  judge  all  mankind. 

The  third  division,  xx.  11-xxii.  1-5,  describes  the  uni- 
versal resurrection  and  judgment,  and  the  opposite  places  to 
which  he  assigns  the  righteous  and  the  wicked. 

At  chapter  xxii.,  verse  6  to  the  end  of  the  book,  there  is 
a  resumption  of  the  second  division,  with  this  most  important 
subject  closely  connected  with  the  universal  judgment  at  his 
second  advent :  the  present  judgments  of  Christ  in  this  world. 

In  the  second  division  itself,  the  s}rmbolical  Judge  is  God 
the  Father.  In  the  resumption  of  the  second  division,  Christ 
himself,  enthroned  with  his  Father  (iii.  22),  is  the  present 
Judge  of  mankind  ;  continually  and  incessantly  judging  all 
nations  and  all  individuals,  and  determining  their  relations  to 
him,  and  their  different  conditions,  according  to  their  moral 
characters  and  their  actual  lives. 

The  present  judgment  of  Christ  is  thus  described  by  him- 
self:— 

"The  Father  judgeth  no  man,  but  hath  committed  all 
judgment  unto  the  Son.     The  Father  gives  the  Son  authority 


380  THE   REVELATION    OF 

to  execute  judgment,  because  he  is  the  Son  of  man.  My 
judgment  is  just"  (John  v.  22,  27,  30). 

"  I  have  many  things  to  judge  of  you  "  (viii.  26). 

"  He  that  rejecteth  me,  and  receiveth  not  m}T  words,  hath 
one  thatjadgeth  him  ;  the  ivord  that  I  speak,  that  shall  judge 
him  in  the  last  day  "  (xii.  48). 

Christ's  final  judgment  will  confirm  his  present  judgment. 
"  For  judgment  I  am  come  into  this  world,  that  they  which 
see  not  might  see,  and  that  they  which  see  might  be  made 
blind"  (ix.  39). 

"  Now  is  the  judgment  of  this  world  "  (xii.  31). 

In  the  very  first  chapter  of  the  Apocalypse,  Christ  appears 
as  Judge,  moving  for  the  administration  of  his  judgments  in 
the  midst  of  the  seven  churches. 

Whenever  lie  appears  afterwards  in  the  book,  he  is  the 
same  kind  of  judge,  ever  present  with  his  Church,  and  ever 
present  in  the  world,  to  reward  the  righteous,  and  to  punish 
the  wicked. 

Thus  Christ  himself  is  the  author  of  the  startling  truths, 
that  he  himself  is  the  present  Judge  of  the  hearts  of  all 
men,  and  that  the  guide  to  his  perpetual  decisions  is  the 
relation  they  themselves  create  between  his  Spirit  and  their 
own  souls. 

the  truthfulness  of  the  book. 

6.  Also  he  saith  to  me,  These  words  are  faithful  and  true  : 
and  the  Lord  God  of  the  spirits  of  the  prophets  sent  his 
angel  to  show  to  his  servants  the  events  which  must  quickly 
be  accomplished. 

The  speaker  is  the  angel  mentioned  in  i.  1,  xxi.  9. 

These  words  :  the  entire  Book  of  the  Apocalypse:  "  the  words  of 
the  prophecy  of  this  book"  (xxii.  18). 

Faithful  and  true:  iii.  14,  xix.  11,  xxi.  5. 

The  spirits:  Num.  xvi.  22,  xxvii.  16. 

The  prophets :  of  the  Xew  Testament,  Rev.  x.  7,  xxii.  9. 

The  God  who  made  the  spirits  of  the  prophets,  and  revealed  to  the 
spirits  of  the  prophets  the  truths  they  declared  to  his  Church. 

His  angel:  i.  1,  xxi.  9. 


ST.  JOHN   THE   DIVINE.  381 


His  servants:  on  earth,  i.  1. 
Must:  by  God's  determination  (Acts  xv.  18). 
Quickly:  as  soon  as  the  events  are  predicted,  they  begin  to  be 
accomplished. 

7.  Behold,  I  come  quickly.  Blessed  is  he  that  keepeth 
the  words  of  the  prophecy  of  this  book. 

I  come :  I  am  coming  already. 

Quickly  :  without  delay.     Christ  here  speaks  in  place  of  his  angel. 
Keepeth :  observes  and  obeys,  i.  3,  note. 

Prophecy:  the  prophetic  character  of  the  Apocalypse  is  here 
re-asserted. 

(Elsewhere,  i.  3,  xxii.  10,  18,  19.) 

ATTEMPTED  IDOLATRY  OF  ST.  JOHN. 

8.  And  I  John  myself  am  the  hearer  and  eye-witness  of 
the  prophetic  visions.  And  when  I  heard  and  saw,  I  fell 
down  to  worship  before  the  feet  of  the  angel  who  is  showing 
me  these  things. 

I  John  myself,  etc. :  a  strong  affirmation  of  the  truth  of  the  Apoc- 
alyptic prophecies. 

Fell  down :  xix.  10.  The  appearance  of  the  angel  must  have  been 
most  majestic  and  glorious,  to  cause  St.  John  to  repeat  his  attempt 
to  worship  a  created  being.  Christ,  although  present  to  inspire  and 
guide  the  angel,  is  himself  invisible. 

ANGEL-WORSHIP  FORBIDDEN. 

9.  And  he  saith  to  me,  Take  heed,  do  it  not.  I  am  thy 
fellow-servant  and  of  thy  brethren  the  prophets,  and  of  them 
that  keep  the  words  of  this  book. 

While  the  angel  refuses  worship,  Christ  accepts  it  (xxi.  22).  Both 
here  and  xix.  10,  the  language  equalizes  the  prophetic  office.  The 
angel  is  the  fellow-serv&nt  of  St.  John  and  of  his  brethren  the  New- 
Testament  prophets,  and  so  not  their  official  superior. 

The  scene  of  St.  John's  attempted  worship  of  the  angel  is  repeated 
from  xix.  10.  By  this  repetition,  the  prohibition  of  all  angel-worship 
is  also  repeated,  and  thus  most  strongly  emphasized,  and  made  abso- 
lutely and  forever  obligatory. 


382  THE  REVELATION   OF 


THE   PROPHECIES   UP   THE   APOCALYPSE   TO   BE  PUBLISHED. 

10.  And  he  saith  to  me,  Seal  not  the  words  of  the  prophec}* 
of  this  book  ;  for  the  time  is  near. 

Seal  not:  that  is,  publish  widely.  To  seal  is  not  to  publish. 
Not  to  seal  is,  therefore,  to  publish.  The  emphatic  negative,  Seal 
not;  for  the  positive,  Publish  widely. 

The  time:  when  the  prophecy  will  begin  to  be  fulfilled,  is  ap- 
proaching. 

The  command  of  Christ,  enjoining  the  unlimited  publication  of  the 
Apocalypse,  enjoins  at  the  same  time  the  universal  reading,  study, 
adoption,  use,  and  acceptance  of  the  book,  as  divine  and  authorita- 
tive. 

MORAL  LIBERTY  PERMITTED. 

11.  Let  the  wrong-doer  be  doing  wrong  still ;  let  the  filthy 
man  make  himself  filth}'  still ;  let  the  righteous  man  be  doing 
righteousness  still ;  let  the  holy  man  make  himself  hopy  still. 

The  prescience  of  God  does  not  change  the  free-will  of  mankind. 
The  prophecies  of  the  Apocalypse  do  not  diminish  human  liberty. 
The  wicked  can  still  be  wicked.  The  righteous  must  still  practise 
righteousness,  in  order  to  perfect  holiness  and  secure  the  possession 
of  heaven. 

The  two  clauses  of  verse  11  form  an  emphatic  parallelism. 

In  the  first  and  third  sentences,  the  "doing"  is  to  others.  In  the 
second  and  fourth  sentences,  the  action  of  each  man  upon  himself  is 
described.  Our  translation  of  the  clauses  of  this  verse  is  fully  justi- 
fied by  Bible  usage. 

CHRIST  THE  IMPARTIAL  JUDGE. 

12.  Behold,  I  come  quickly;  and  my  reward  is  with  me, 
to  repay  eveiy  man  as  his  work  is. 

I  come  quickly:  to  fulfil  the  preceding  prophecies  I  have  pub- 
lished, by  symbols  and  by  word  of  mouth.  Christ  is  at  the  present 
time  judging  both  the  righteous  and  wicked,  by  his  providences,  and 
by  his  spiritual  influences  on  their  hearts.  Christ  is  not  merely  the 
future  Judge  of  the  world :  from  his  ascension  to  this  very  hour,  he 
has  been  its  Judge,  and  will  be  its  Judge  until  his  second  advent.  By 
his  judgments  in  this  world,  Christ  is  always  shaping  and  forming  the 
eventful  and  momentous  history  of  the  human  race. 

My  reward  is  with  me  :  the  reward  Christ  repays  all  men  with- 
out exception  is  twofold. 


ST.   JOHN    THE   DIVINE.  383 


(a)  The  "  righteous  man's  reward.''     Matt.  x.  41. 
(6)  "  The  reward  of  iniquity."     Acts  i.  18  ;  2  Pet.  ii.  13. 
Repay:  in  kind;  good  for  good;  evil  for  evil;  every  man  as  his 
work  is. 

(a)  When  it  is  righteous.     Ps.  xviii.  25;  Rom.  ii.  7. 

(b)  When  it  is  evil.     Ps.  xviii.  6;  Rom.  ii.  8,  9. 

THE  ETERNITY  OF  CHRIST  ENABLES   HIM   TO   REWARD   AND 
PUNISH. 

13.  I  myself  am  the  Alpha  and  Omega,  the  first  and  the 
last,  the  beginning  and  the  end. 

Nineteenth  Triplet. 

(a)  Alpha,  etc. ;  (6)  first,  etc. ;  (c)  beginning,  etc. 

His  eternity  is  complete  and  absolute.  Nothing  before  Me,  nothing 
after  Me:  "Jesus  Christ,  the  same  yesterday,  and  to-day,  and  for- 
ever" (Heb.  xiii.  8);  unchangeable  in  his  nature,  and  at  all  times, 
past,  present,  and  future,  administering  impartial  justice  to  all  man- 
kind, both  as  nations  and  as  individuals. 

Alpha:  i.  8,  xxi.  6. 

First:  i.  11. 

Beginning:  xxi.  6. 

NATURE  OF  HIS  REWARDS  AND  PUNISHMENTS  (Verses  14, 15). 
Rewards. 

14.  Blessed  are  they  who  wash  their  robes ;  for  their 
authority  shall  be  over  the  tree  of  life,  and  by  the  gateways 
may  they  enter  into  the  city. 

Twentieth  Triplet. 
Three  forms  of  blessedness:  (a)  washing,  (6)  tree  of  life,  (c)  en- 
trance into  the  holy  city. 

1.  Wash  their  robes:  the  Greek  verb  translated  "wash"  is  re- 
markable for  the  instruction  it  embodies.  It  implies  the  personal 
activity  of  the  agent.  He  washes  himself.  The  fountain  in  which  to 
wash  is  the  blood  of  Christ  (vii.  14). 

Washing  the  robes  includes,  therefore,  (a)  trust  in  the  efficacy  of 
Christ's  blood  for  pardon  (Eph.  i.  7),  and  (6)  personal  activity  and 
diligence  in  saving  one's  own  soul  (Phil.  ii.  12). 

2.  Tree  of  life :  Rev.  ii.  7,  xxii.  2. 

The  blessing  the  tree  of  life  symbolizes  is  in  this  world,  as  well  as 


384  THE  REVELATION    OF 

in  the  holy  city  (1  Cor.  x.  4;  John  vi.  35;  1  Cor.  x.  16),  Christ's  life  in 
uar  souls. 

3.  There  is  a  gate  and  pathway  in  this  life,  which,  when  entered 
and  followed,  not  only  leads  to  the  holy  city,  but  is  a  present  reward 
in  the  moral  strength  and  inward  peace  which  self-denial,  self-govern- 
ment, and  obedience  to  Christ  always  confer  (Prov.  iii.  17;  Rom. 
xv.  13). 

The  Place  and  Subjects  of  Christ's  Punishments. 

15.  Without  are  the  clogs,  and  the  sorcerers,  and  the  forni- 
cators, and  the  murderers,  and  the  idolaters,  and  every  one 
loving  and  making  a  lie. 

Without:  is  the  place  where  Christ  inflicts  his  punishments. 
Without,  as  often  represented  in  the  New  Testament,  is  a  place  of 
misery,  and  this  for  several  distressing  reasons. 

1.  It  is  a  place  of  privation. 

It  is  outside  of  the  Church  of  Christ  (1  Cor.  v.  12).  Thus  sepa- 
rated from  the  Church,  the  outside  place  is  deprived  of  all  the 
blessings  the  Church  possesses;  the  Bible,  the  ministry,  the  sacra- 
ments, the  example  and  help  of  Christian  people,  the  presence  of 
Christ,  and  the  influences  of  the  Holy  Spirit. 

Every  human  soul  deprived  of  these  Church  blessings  is  miserable. 
He  cannot  be  happy,  and  his  self-imposed  misery  is  his  unceasing 
punishment. 

2.  Outside  the  Church  of  Christ  is  also  a  place  of  bad  and  most 
hurtful  influences.  It  is  the  abiding  place  of  the  seven  spiritual  mon- 
sters enumerated  by  St.  John  in  this  verse  15,  whose  society  is  the 
transforming  mould  of  all  wickedness,  and  whose  consuming  influ- 
ence is  kindled  by  the  fires  of  hell. 

3.  Union  in  the  society  of  these  spiritual  monsters,  and  subjection 
to  their  burning  influence,  is  to  be  one  of  their  number,  to  be  one  of 
them,  both  in  spirit  and  character,  and,  therefore,  is  participation  in 
their  own  inherent  and  growing  fourfold  wretchedness;  namely,  — 

(a)  The  possession  of  malignant  passions:  they  "hate  one  another" 
(Tit.  iii.  3). 

(6)  "Hateful"  in  themselves,  they  hate  themselves,  and  often 
through  self-disgust  commit  suicide. 

(c)  Their  sense  of  loss  distresses  them;  the  loss  of  opportunities, 
the  loss  of  holiness,  the  loss  of  the  fellowship  of  the  good,  the  loss  of 
the  approval  and  the  presence  of  Christ. 

(d)  Their  heaviest  misery  and  their  severest  punishment  are  the 
reproaches  of  an  accusing  conscience,  which  because  within  them, 
and  inconsumable,  is  more  tormenting  than  a  lake  of  fire. 


ST.   JOHN    THE    DIVINE.  385 


It  is  both  painful  and  disgusting  to  notice  the  revelations  of  crimi- 
nal courts,  and  to  read  the  confessions  of  murderers  and  suicides. 
But  there  is  an  instructive  reason  why  we  should  observe  these  reve- 
lations, and  peruse  these  confessions.  They  are  exhibitions  of  the 
methods  Christ  now  employs  to  punish  the  wicked  by  allowing  them 
to  make  themselves  self-destructionists,  self-accusers,  and  self-mur- 
derers. These  exhibitions  cannot  indeed  benefit  the  dead,  but  they 
warn  the  living.  Even  a  bird  shuns  a  net  (Prov.  i.  17).  The  instinct 
of  a  bird  ought  not  to  be  stronger  than  reason  and  conscience  and  the 
fear  of  God,  on  the  part  of  human  souls. 

There  are  in  this  verse  seven  classes  of  outcasts  from  the  true 
Church  in  this  world,  and  from  the  holy  city  in  heaven.  By  this 
sevenfold  classification,  St.  John  indicates  that  the  enumeration  is 
complete.     All  classes  of  outcasts  are  included  in  it. 

1.  The  dogs,  etc.:  the  dogs,  etc.,  previously  mentioned  (chapter 
xxi.).     The  dogs.     The  impure  (Deut.  xxiii.  17,  18). 

2.  The  sorcerers  (xxi.  8). 

3.  The  fornicators  (xxi.  8). 

4.  The  murderers  (xxi.  8),  including  sdf-murderers,  Saul  (1  Sam. 
xxxi.  4),  Judas  (Matt,  xxvii.  5). 

5.  The  idolaters  (xxi.  8). 

6.  The  lover  of  lies. 

7.  The  maker  of  lies. 

The  worst  class  of  outcasts  are  liars. 

Also  mentioned  last  (xxi.  27),  because  they  constitute  the  worst  and 
most  hopeless  class. 

JESUS  THE   AUTHOR  OF  THE  APOCALYPSE,  AND  THE  KING  OF 
ALL  WORLDS. 

16.  I  Jesus  sent  my  angel  to  testify  to  3*011  these  revela- 
tions concerning  the  churches.  I  myself  am  the  root,  even 
the  offspring  of  David,  the  bright  morning  star. 

Twenty-first  Triplet. 
(a)  root,  [b)  offspring,  (c)  star. 
You:  St.  John  and  his  readers. 

1.  The  root:  "a  root  out  of  the  stem  of  Jesse"  (Isa.  xi.  1);  "a 
root  of  Jesse"  (verse  10).  The  root  of  David  is,  therefore,  a  shoot 
from  the  root  of  David. 

2.  The  offspring  of  David :  since  David's  offspring,  Christ  is  King 
(Lukei.  32). 

3.  Star:  ii.  28.  A  star  is  the  symbol  of  royalty  (Num.  xxiv.  17; 
Isa.  xiv.  12). 


386  THE   REVELATION    OF 


The  morning  star  is  the  brightest  of  all  stars,  consequently  "  the 
bright  morning  star"  designates  Christ  as  Universal  King. 

"  King  of  kings,  and  Lord  of  lords"  (Rev.  xix.  16). 

"All  power  is  given  unto  me,  in  heaven  and  in  earth"  (Matt* 
xxviii.  18). 

THE   GOSPEL  INVITATIONS,  CONDITIONS,   AND  DUTIES. 

17.  And  the  Spirit  and  the  bride  sa}-,  Come.  And  let  him 
that  heareth  sa}7,  Come.  And  let  him  that  is  athirst  come. 
And  whosoever  will,  let  him  take  the  water  of  life  freely. 

Twenty-second  Triplet. 
Three  invitations:  come,  come,  come. 

1.  The  Spirit  invites,  namely,  the  Holy  Spirit.  Everywhere  in  the 
New  Testament,  the  Spirit  is  the  Holy  Spirit,  unless  the  context  for- 
bids, as  in  2  Cor.  iii.  17. 

2.  The  bride,  the  Church  (Rev.  xxi.  2,  9,  10;  Eph.  v.  23,  32),  in- 
vites. 

3.  The  hearer  of  the  Gospel  himself  invites.  Every  one  who  hears 
the  Gospel  is  thus  by  Christ  himself  made  a  herald  and  a  teacher  of 
his  "unsearchable  riches"  (Eph.  iii.  8). 

Twenty-third  Triplet. 
Three  conditions. 

1.  Desire  to  have  the  gospel  is  the  first  condition.  Every  human 
soul  thirsting  for  the  water  of  life  may  come  and  drink. 

2.  Determination  to  come  and  drink  is  the  second  condition. 
"Whosoever  will,  let  him  take  the  water  of  life."  Simple  desire  is 
not  sufficient  to  bring  to  us  the  water  of  life.  The  will  must  resolve 
to  take  and  drink,  and  this  continually,  daily,  hourly,  every  moment. 

3.  The  freeness  of  the  gospel  is  the  third  condition.  This  most 
precious  gift  of  God  cannot  be  bought  with  money  (Acts  viii.  20). 
Neither  works  nor  merits  can  obtain  the  gift  of  salvation.  "  Accord- 
ing to  his  mercy,  God  saves  us"  (Tit.  iii.  5). 

Twenty-fourth  Triplet. 

Three  duties.  Each  duty  is  to  come  to  Christ.  When  we  habitually 
come  to  him,  our  duty  is  completely  done.  Three  is  a  full  number, 
and  here  denotes  duty  completed. 

This  verse  17  is  Christ's  message  of  love  to  every  human  soul.  In 
its  love  this  message  repeats  the  loving  declaration  with  which  Christ 
ends  his  messages  to  the  seven  churches.     "  Behold,  I  stand  at  the 


ST.   JOHN   THE  DIVINE.  387 

door,  and  knock:  if  any  man  hear  my  voice,  and  open  the  door,  I  will 
come  in  to  him,  and  will  sup  with  him,  and  he  with  me"  (iii.  20). 

Here  his  message  of  love  precedes  his  warnings.  Even  when 
threatening,  Christ  is  still  our  loving  Saviour. 

ADDITIONS  AND  REMOVALS  FORBIDDEN   (Verses  18,  19) . 
Additions. 

18.  I,  even  myself,  testify  to  every  man  who  heareth  the 
words  of  the  prophecy  of  this  book :  If  any  man  shall  add 
unto  them,  God  shall  add  unto  him  the  plagues  which  are 
written  in  this  book. 

God  shall  add :  Dent.  vii.  15. 

The  additions  forbidden  are  unwritten  traditions,  apocryphal 
books,  erroneous  comments  intentionally  made. 

Removals. 

19.  And  if  any  man  shall  take  away  the  words  of  the 
book  of  this  prophecy,  God  shall  take  his  part  from  the  tree 
of  life  and  out  of  the  holy  city,  which  are  described  in  this 
book. 

Take  away  the  words :  this  removal '  can  be  done  in  two 
ways :  — 

(a)  Omissions  from  the  sacred  text  itself. 

(b)  Intentional  changes  and  perversions  of  the  grammatical  sense. 
His  part:  every  human  being  has  potentially  and  conditionally  a 

part  in  the  tree  of  life  and  in  the  holy  city  as  they  exist,  both  in  this 
world  and  in  the  new  world  Christ  is  now  creating  for  his  people. 

Described :  the  tree  of  life  and  the  holy  city  are  minutely  and 
most  attractively  portrayed.  Every  man  may  therefore  see  the 
nature  and  extent  of  the  forfeiture  he  hazards  in  case  he  attempts 
to  alter  and  misrepresent  the  precious  contents  of  the  Apocalypse. 

FINAL  ATTESTATION  OF  THE  TRUTH   OF  THIS  PROPHETICAL 
BOOK. 

20.  The  Testifier  saith,  Yea,  I  come  quickly.  Amen. 
Come,  Lord  Jesus. 

The  Testifier:  is  the  Lord  Jesus.  "I  testify"  (verse  18). 
"  Come,  Lord  Jesus  "  (last  clause  of  verse  20). 

Saith  yea:  the  Greek  nai,  translated  "yea"  by  the  English  Ver- 
sion (Rev.  xiv.  13),  confirms  previous  words  (i.  7,  xiv.  13,  xvi.  7),  and 


388         THE   REVELATION    OF  ST.   JOHN    THE   DIVINE. 

therefore  also  xxii.  20,  as  these  four  places  are  the  only  places  in 
the  Apocalypse  where nai  occurs.  In  sense,  "yea  "  here  equals  the 
assertion :  This  book  is  most  true. 

I  come:  I  am  coming  to  execute  judgment  in  this  world.  This  is 
the  meaning  of  "I  come"  (verse  12),  where  Christ  immediately  adds, 
"my  reward  is  with  me,  to  give  every  man  according  as  his  work  is.'' 
"In  righteousness  he  doth  judge"  (xix.  11). 

"All  power  is  given  me  in  earth"  (Matt,  xxviii.  18).  "  I  am  with 
you  alway,  even  unto  the  end  of  the  world"  (verse  20). 

Amen:  St.  John's  assent  to  the  Lord's  declaration,  "I  come 
quickly." 

Come :  in  the  same  sense  as  "  I  come,"  in  the  preceding  clause. 
St.  John  thus  prays  with  the  Psalmist,  "Arise,  thou  Judge  of  the 
world,  and  reward  the  proud  after  their  deserving"  (Ps.  xciv.  2). 
"Save  thy  people,  and  bless  thine  inheritance  "  (Ps.  xxviii.  9). 

Lord  Jesus  :  nowhere  else  does  St.  John  use  this  expression.  As 
"  Lord,"  he  is  able  to  judge  and  save.  As  "  the  man  Jesus"  (1  Tim. 
ii.  5),  he  loves  his  people,  and  will  love  them  "unto  the  end"(  John 
xiii.  1). 

THE  BENEDICTION. 

21.  The  grace  of  the  Lord  Jesus  be  with  the  saints. 

The  whole  book  is  for  the  saints.  Its  final  benediction  ever 
accompanies  them.  "  Grace  to  help  in  time  of  need"  (Heb.  iv.  16); 
grace  to  bear  their  trials  ;  grace  to  love  each  other,  and  all  mankind  ; 
grace  to  love,  serve,  and  please  Christ. 

"Thou  art  the  King  of  glory,  O  Christ.  We  believe  that  thou 
shalt  come  to  be  our  Judge.  We  therefore  pray  thee,  help  thj 
servants  whom  thou  hast  redeemed  with  thy  precious  blood.  Make 
them  to  be  numbered  with  thy  saints  in  glory  everlasting."     Amen. 


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